^*a^^ifc^ 


IvIRR^RY 


OF  THE 


University  of  Californi. 

Mrs.  SARAH  P.  WALSWORTH. 

Received  October,  1894. 
Accessions  No.^^'JS^  ,      Clciss  No. 


SERMONS 


AND 


ESSAYS  .^ 


BY  THE  LATE 

REV,  MR.  JOHN  M^AURIIS , 

/I  ^ 

ONE  OF  THE  MINISTERS  OF  GLASGOJV. 
PUBLISHED  FROM  THE  AUTHOR'S  >L\NUSCRIl'TS, 

BY  JOHN  GILLIES, 

O^^E  OF  THE  MINISTERS  OF  GLASGOW. 


To  xchlch  is  prefixed, 

so:me  account  of  the 
LIFE  AND  CHARACTER  OF  TUT.  J^y^X^Wili, 


/^ .       oaf    ^ 


PUBLISHED  BY  V/-  W.  WOODWARD,  No.  S^rCOltNElf 
OF  SECOND  AND  CHESNUT  BTRKT,TS. 


\v.   m'cvli-och.  ?si:>;  i£u 

isn. 


*"77^ 


BECOSIiMElSDATION. 


There  are  some  books  of  an  inferior  class — they  were  not 
without  their  use  at  the  time  that  they  were  pubhshed  ;  but  they 
soon  sink  into  obHvion — they  have  performed  their  office.  There 
is  a  middhng  class,  which  edifies  the  generation  for  wliich  tliey 
were  composed,  and  descends  witli  respect  to  the  next ;  and 
they  are  read  with  profit.  But  ttiore  is  a  third  kind,  exalted  far 
above  these,  and  wliich  ranks  hig-h  in  the  estimation  of  mankind- 
The  authors  were  men  of  suj^erior  endowments,  and  they  are 
greatly  and  justly  admired  in  every  succeeding-  age.  AVhen  they 
become  scarce,  the  person  who  reprints  them  does  a  service  to 
the  world. 

In  this  last  class  Maclaurin  has  an  exalted  place.  This  little 
volume  may  be  put  into  the  scale  with  any  woik  of  its  size  v.-liich 
the  eig-Iiteenth  century  produced,  and  it  will  not  disgrace  the 
hand  which  threw  it  in.  I'he  author  appears  to  have  been  a  man 
very  superior  to  most,  both  in  intellect  and  in  g-oodness.  It  will 
be  difficult  to  find  two  sermons  m.ore  excellent  than  tiie  second 
and  third  in  this  collection.  Along-  with  a  wonderful  mass  of 
select  ideas,  solidity  of  judgment,  profoundness  of  research,  in- 
genuity of  thought,  and  vivacity  and  brilliancy  of  representation, 
they  display  the  most  powerful  and  impressive  eloquence  on  sub- 
jects where  eloquence  is  most  difficult  and  uncommon,  namely, 
in  stating,  illustrating,  confirming,  and  enforcing  the  fundamen- 
tal Doctrines  of  the  Gospel. 

Young  Preachers  should  carefully  study  this  little  volum.e 
When  men  of  talents,  education,  and  learning-,  are  unhappil) 
prejudiced  against  Evangelical  Principles,  we  know  no  book 
more  pi'oper  to  be  put  into  their  hands  than  this.  If  any  thing- 
human  can  convince  them  of  the  impropriety  of  despising  the 
ti'uth,  it  is  the  lovely  representation  of  it  by  the  superior  intellec  t 
of  Maclaurin,  united  with  the  display  of  the  most  ardent  devo- 
tion, and  of  a  holy,  humble,  and  benevolent  heart.  We  have 
often  read  this  book  ;  but  we  never  read  it  without  feehng  our- 
selves to  be  but  childrtn,  and  sinking  into  notliing,  from  a  con- 
sciousness of  his  vast  superiority. 


Evangelical  Magazine  for  July,  1802. 


or  THB  "-^ 


somj: 


IV 


JtC  COUNT 

OF  THE  LIFE  AND  CHARACTEB 
OF  THE  AUTHOR. 


•:®:- 


MR.  JOHN  M'LAURIN  was  born  in  October,  1693. 
at  Gienderule,  in  Argyleshire,  where  his  father  was  minister. 
He  was  the   eldest  of  three  brotliers,  of  whom  tl^s  second, 
Daniel,  died  young,   after  giving  proofs  of  an  extraordinary 
genius  ;  and  Colin,  who  was  the  youngest,  is  well  known  to 
have  proved  one  of  the  most  celebrated  Mathematicians  of 
the  age.      Their  father  dying  in  lo98,  and  their  mother  in 
1707,  their   uncle,   IMr.  Daniel  M'Laurin,  minister  at  Kil- 
finnan,  took  them  under  his  care,  and  bestowed  great  pains 
on  them  ;  to  which  he  was,  no  doubt,  encouraged  by  the  prO' 
mising  appearances  of  their  uncommon   capacity  and  appli- 
cation.     While  they  studied  philosophy   in  the  University 
of  Glasgow,   they  were  taken  notice   of,  not  only  for  their 
diligence,  but  for  their  piety,  in  which  the  two  younger  had 
the  advantage  of  an  excellent  example  from  their  eldest  bro- 
ther.     Agreeably  to  this  eminent  part  of   his    character,  hz 
made  an  early  choice  of  divinity  for  his  own  study,   and  ob- 
serving his  brother  Colin's  taste  for  the  sciences,  he  advised 
him  to  apply  to  the  mathematics,  for  which  he  had  an  excel- 
lent genius  himself,  had  he  indulged  it ;  but  he  had  consecra- 
ted all  his  talents   to  the  more  immediate  service  of  Christ 
in  the  gospel.     This  plan  he  followed   ever  after  with  such 
steadiness  and  uniformity,  that  it  serves  for  a  short  descrip- 
tion of  his  whole  life. 

Havingattended   the  Divinity- College  at  Glasgow,  and 

studied  seme  short  time  at  Leyden  under  Professor  Mark. 

A    o 


v-i  7'Ae  Life,  and  Character 

Wesse!iu«,  etc.  He  was,  in  1717,  licensed  to  preach  tlie 
gosptil  by  the  presbytery  of  Dumbarton  :  and  in  1719  was 
orda'.ned  minister  at  Luss,  a  country  parish  situated  upon  the 
banks  of  Lochlomond,  about  twenty  miles  north-west  from 
Glasgow. 

In  this  retirement  he  had  an  opportunity  of  pursuing  his 
studies,  which  he  did  not  fail  to  improve.  Having  no  relish 
for  rural  employments  or  diversions,  his  time  was  wholly  ta- 
ken up,  either  with  the  duties  of  his  office,  or  with  his  book. 
And  he  well  knew  how  to  make  all  his  reading  subservient 
to  religion. 

But  he  was  not  suffered  to  continue  long  in  so  private  a 
station.  His  uncommon  talents  were  soon  taken  notice  of 
in  the  neighbourhood  of  Luss,  and  by  all  every  where  who 
had  access  to  know  him.  His  unaffected  Christian  piety 
made  him  acceptable  to  many,  his  learning  and  ingenious 
thoughts  to  others,  and  his  modest  and  cheerful  temper  to  all  ; 
so  that,  having  occasion  sometimes  to  preach  at  Glasgow, 
which  he  did  with  universal  approbation,  he  was  translated 
thither  on  an  invitation  from  the  city,  after  the  death  of  the 
reverend  Mr.  Anderson,*  and  admitted  minister  in  the 
North  West  parish  in  1723,  to  the  great  satisfaction  of  all 
eoncerned. 

He  was  now  in  a  sphere  that  did  not  allow  so  much  time 
for  his  studies  as  he  formerly   enjoyed,  bat  was  very  proper 
for  one  who  had  laid  so  good  a  foundation,  and  had  devoted 
all  his  time  and  talents  to  the  work  of  the  ministry. 

The  pastoral  office  in  Glasgow,  by  reason  of  the  largeness 
of  the  parishes,  and  the  multiplicity  of  necessary  or  very  im- 
portant duties,  is  a  busiciess  of  no  small  labour  at  any  rate  ^ 
but  Mr.  M'Laur.n's  activity  and  zeal  carried  him  through 
a  great  deal  more  work  than  ordinary.  His  calls  to  visit  the 
sick  were  uncommonly  irequent.  He  was  often  consulted 
by  persons  that  were  thoughtful  about  their  eternal  interests. 
He  preached  once  a  month  to  the  Highlanders  living  in 
Glaso^ow,  in  their  own  language.  He  assisted  in  concerting 
measures  for  the  regular  maintenance  of  the  poor  ;  and  par- 
ticularly wlien  the  Glasgow  hospital  at  its  first  erection  met 
with  considerable  obstacles,  he  promoted  it  with  great  dili- 
gence, and  had  a  cliief  hand   in  composing  the  printed  ac- 


»  Known  to  the  public  by  his  ^vritiugs. 


of  the  Author.  vH 

count  of  that  excellent  foundation.  In  all  the  schemes  for 
suppressing  vice  and  impiety  he  was  a  principal  mover,  and 
was  no  less  active  in  carrying  them  into  execution.  In  liis 
sermons,  before  the  societies  for  reformation  in  Glasgow, 
he  made  it  his  business  to  inculcate  upon  the  conscientious 
inhabitants  the  necessity  of  doing  their  part  to  bear  down 
wickedness,  by  giving  information  against  offenders,  without 
which  the  best  laws  and  most  zealous  magistrates  could  avail 
nothing.  He  laboured  to  take  off  the  unjust  odium  affixed 
by  some  to  the  name  of  informers,  and  to  shew  that  they 
who  declined  giving  themselves  the  trouble  cf  preventing  sin 
in  their  neighbours  were  like  Cain,  who  said,  Am  I  my  bro- 
ther'^s  keeper  ?  The  account  of  the  societies  for  reformation 
which  arose  in  England  and  Ireland  about  the  end  of  the 
last  century,  was  a  book  he  read  with  great  pleasure,  especi- 
ally as  it  narrates  the  surprising  success  with  which  Provi- 
dence blest  their  vigorous  endeavours  at  their  first  setting 
out.  He  was  much  for  encouraging  a  like  spirit,  and  usmg 
like  prudent  methods  in  Glasgow  :  and  although  the  success 
of  these  methods  might  not  be  so  great  as  were  to  be  wished, 
he  was  not  for  laying  them  aside.  He  heartily  agreed  with 
those  who  think  it  is  the  duty  of  Christians  to  improve  all 
the  countenance  given  by  human  laws  for  restraining  wick- 
edness, because,  otherwise,  bad  as  we  are,  we  should  still  be 
worse.  For  which  reason  he  greatly  approved  of  the  design 
of  the  friendly  society  lately  erected  in  Glasgow,  who  are 
endeavouring  to  raise  a  fund  to  prosecute  such  wicked  per- 
sons as  might  otherwise  escape  the  law. 

But  if  his  zeal  and  activity  was  great  for  the  reformation 
of  manners,  it  was  still  greater  in  what  regards  Inward  reli- 
gion. Some  years  ago,  when  numbers  of  people  in  different 
parts  of  the  world  became  uncommonly  concerned  about 
their  salvation,  such  an  appearance  engaged  all  his  attention. 
He  was  at  the  greatest  pains  to  be  rightly  informed  about 
the  facts  ;  and  having  from  these  fully  satisfied  himself  that 
it  was  the  work  of  God.  he  defended  and  promoted  it  to  the 
utmost  of  his  power.  Nothing  gave  him  so  much  joy  as  the 
advancement  of  vital  religion.  This  pa:t  of  the  Saviour's 
temper  was  exceedingly  remarkable  in  h'm.  Luke  x.  21. 
With  what  earnestness  used  he  to  apply  ihese  words  of  tiie; 
evangelical  prophet.  For  Zion's  sake  will  I  not  hold  wy- 
l^eace^  end  for  Jeyuialtm''s  soke  I  xn  I  not  rest  vniil  tkt 


^"*  The  Life  and  Character 

righteousness  thereof  goforth  as  brightness,  and  the  salvation 
thereof  as  a  lamp  that  burneth.  Being  invited  by  the  min- 
isters in  whose  congregations  the  rehgious  concern  chiefly 
appeared,  he  cheerfully  went  and  assisted  them.  He  did' 
not  consult  his  own  ease,  nor  his  reputation  among  many 
who  would  pass  for  wise  and  prudent  men,  but  sacrificed  all 
to  what  he  was  fully  convinced  was  the  work  of  God.  He 
was  at  great  pains  to  procure  and  communicate  well-attested 
accounts  of  it  both  at  home  and  abroad.  His  correspondence 
with  the  reverend  Messrs.  Cooper  and  Prince,  and  other 
ministers  in  Boston,  and  the  reverend  Mr.  Edwards,  (then 
at  Northampton,  now  at  Stockbridge)  was  always  much 
valued  by  him,  especially  at  this  time.*  When  he  received 
their  accounts,  he  spread  them  amongst  his  acquaintances, 
and  wrote  largely  to  his  American  correspondents  what  in- 
telligence he  could  procure,  of  the  state  of  religion  in  Scot- 
land. He  met  once  a  week  with  some  Christian  friends,  to- 
receive  and  communicate  religious  intelligence,  and  to  con- 
verse on  religious  subjects,  which  he  did  with  inimitable  spi- 
rit and  cheerfulness. 

When  those  who  made  a  profession  of  piety  were  guilty 
of  any  thing  that  tended  to  hurt  the  cause  of  religion,  it  vex- 
ed him  to  the  heart,  and  bore  so  heavy  on  his  spirits  as  to 
make  him  restless  whole  nights. 

He  encouraged  the  societies  for  prayer  which  multiplied 
in  Glasgow  about  this  time.  With  his  approbation  there 
was  a  general  meeting  appointed  once  a  month  (which  still 
subsists),  consisting  of  a  member  fro!n  each  society,  with  a 
minister  for  their  Preses,  to  inquire  Into  the  state  of  the  soci- 
eties, and  to  send  more  experienced  persons  to  assist  the 
younger  sort.  And  several  years  afterwards,  he  was  thi 
chief  contriver  and  promoter  of  the  concert  for  prayer,  which 
hath  been  complied  with  by  numbers  both  in  Great  Britain 
and  Americaf.     And  it  may  be  proper  to  take   notice  here, 

*  He  liad  several  other  correspondents  in  Boston,  and  in  other 
parts  of  New-En jiiand,  wiiom  he  ijreatly  esteemed  and  loved,  par- . 
ticularly  Abiel  Walley,  Esq. 

f  Mr.  Edvv-ards  wrote  a  whole  book  to  recommend  it,  entitled, 
'*  An  humlile  attempt  to  promote  explicit  aj^reemcnt  and  visible 
union  of  God's  j)Cople  in  extraordinary  jirayer,"  c^c.  Soiiie  ac- 
c;)unt  of  whicU  may  be  seen  in  "Historical  Collections  relating- 
to  the  success  of  the  g-ospd."    Vol.  ii,  p.  401. 


iyf  th&  Author^  \% 

tfcat  as  he  was  remarkably  earnest  in  his  prayers  for  the  pub- 
lic interests  of  religion,  so  he  was  always  lor  beginning  every 
deliberation  of  importance  with  prayer.  And  it  was  obser- 
ved, that  both  as  to  his  expressions  and  manner  in  prayer, 
none  could  go  beyond  him  for  profound  reverence,  or  for 
freedom,  fluency,  and  holy  humble  boldness  ;  and  very  few 
equal  his  constant  mixture  of  these  in  so  remarkable  a  degree. 
In  the  latter  part  of  his  life  he  was  uncommonly  concern- 
ed for  the  peace  of  the  church  of  Scotland.  He  had  all  along 
endeavoured  to  prevent  strife  and  division  to  the  utmost  of 
his  power.  What  pains  he  was  at  in  procuring  the  peacea- 
ble settlement  of  vacant  congregations,  appears  In  part  from 
papers  on  this  subject  found  among  his  manuscripts,  and  is 
otherwise  well  known.  He  was  equally  against  the  extremes 
of  encouraging  an  unreasonable  opposition  among  the  peo- 
ple on  the  one  hand,  and  of  violently  Imposing  ministers  up- 
on them  on  the  other.  A  call  and  appointment  to  the  holy 
ministry  by  ordination,  he  thought  a  very  solemn  business, 
and  not  to  be  made  on  any  account  subservient  to  political 
measures.  He  considered  the  great  design  of  the  sacred 
function,  the  edification  cf  the  boJy  of  Christ,  which  he 
thought  could  never  be  promoted  by  violent  measures,  and 
fixing  a  pastoral  relation  amidst  an  universal  opposition. 
The  arbltrarv  methods  therefore  lately  pursued,  in  not  only 
appomtmg  and  authorizing  such  settlements,  but  deposmg 
from  the  holy  ministry  such  as  for  conscience  sake  refused 
to  have  an  active  hand  in  them,  made  very  deep  Impression 
on  his  spirits,  as  a  dismal  presage  of  the  decay  of  vital  reli- 
gion, and  the  pulling  to  pieces  our  ecclesiastic  constitution. 
Moved  by  such  considerations,  he  interposed  his  most  vigo- 
rous efforts  to  stop  the  progress  of  so  unprecedented  and  ru- 
^inous  measures.  He  acted,  and  wrote  himself;  and  engaged 
others,  who  had  talents  for  it,  to  write  upon  the  subject.* 
Declining  no  step,  however  troublesome,  unless  it  seemed  to 
have  a  tendency  to  increase  the  flame. 

*  See  1.  The  terms  of  Ministerial  and  Christian  communion 
imposed  on  the  church  of  Scotland  by  a  prevaihng  party  in  the 
general  assembly,  in  opposition  to  the  great  bulk  both  of  office- 
bearers and  private  Christians.     Printed  at  Glasgow,  1753. 

2.  An  inquiry  into  the  powers  committed  to  the  general  As- 
semblies of  the  church,  and  the  nature  of  deposition  from  the 
boly  ministry,  occasioned  by  the  conduct  and  procedure  of  the 


X  The  Life  and  Character 

From  this  short  account  of  things,  it  appears  how  active 
he  was  in  matters  of  public  concern,  as  well  as  In  the  more 
private  duties  of  his  office  ;  so  that  one  would  think  he  could 
not  spare  much  time  for  reading,  especially  as  he  was  obliged 
to  be  often  in  company,  persons  of  all  ranks,  who  had  any 
regard   for  religion,  being    fond    of  conversing    with  him. 
And  indeed  it  was  his  duty,  as  well  as  his  inclination,  to  gra- 
tify them.      For  he  had  such  an  inexhaustible  fund  of  edify- 
ing pleasant  discourse  ;  such  a  constant  cheerfulness  and  flow 
of  spirits,  attended  with  the   most  serious  pletv  ;  so  obliging^ 
a  readiness  to  hear  others  ;  and  so  unaffected  a  desire  to  make 
all  about  him  happy  :  that  there  never  was  perhaps  a  man 
better  qual.lied  to  recommend  Christianity  In  the  way  of 
conversation  ;  nor  were  his  endeavours  in    this  way  without 
success. 

Yet  though  so  large  a  portion  of  his  time  was  necessarily 
employed  In  action  and  conversation,  he  read  a  great  deal  to 
the  last.  There  was  hardly  a  new  book  of  any  note,  but  he 
ma<le  himself  acquainted  with  it  ;  nay,  he  found  time  to  stu- 
dy and  compose  upon  a  variety  of  divine  subjects.  To  ac- 
count for  which,  we  must  consider,  that  as  he  had  a  very 
quick  apprehension,  so  he  was  capable  of  extraordinary  ap- 
plication, attended  with  a  certain  earnestness  to  finish  every 
subject  he  had  once  begun.  And  then  he  generally  retired 
several  months  in  the  summer  season  to  the  country,  where 
his  studies  were  both  his  business  and  recreation  :  for  he  ne- 
ver seemed  to  be  weary  of  them,  nor  to  give  them  up,  except 
when  necessarily  interrupted. 

At  what  time  soever  it  was,  *tis  certain  he  did  write  seve- 
ral valuable  composures  besides  these  published  in  this  vol- 
ume ;  such  as,  Jn  essay  on  the  prophecies  relating  to  the 
Messiah  —  Of  the  difftrence  betwixt  enthusiasm  and  true 
christian  piety. —  Of  the  Scripture  Doctrine  of  continutd 


assembl}',  1752.  By  the  author  of  the  queries  in  the  Scots  Maga- 
zine for  July,  1/52,  with  an  introduction  by  another  hand.  Prin- 
ted at  Glasg-ow,  for  John  Gilmour,  bookseller,  1754. 

3.  The  nature  of  ecclesiastic  government,  Sec.  being  a  second 
conference  on  the  terms  of  communion,  &C.  Printed  at  Glasgow, 
1754. 

He  had  a  great  regard  for  the  Authors  of  tiiese  pieces,  and  took, 
upon  himself  the  chief  care  and  trouble  of  publishuigthem. 


of  the  Author,  xi 

forgheness — Against  the  errors  of  the  mystics*. — A  col- 
lection  of  remarks  on  the  evidence  of  the  miracles  recorded 
in  the  New  Testament.  And  several  smaller  pieces,  viz. 
Letters  on  infant  baptism — A  consolatory  letter  to  Lady 
Frances  Gardner,  occasioned  by  the  ColonePs  death — Re- 
•  marks  on  Mr.  R*s  manuscript  on  the  nature  of  faith. 
And  some  unfinished  papers,  as,  Remarks  on  Mr.  Stinstras' 
pastoral  letter. — Remarks  on  lord  Bolingbroke^s  insinua- 
tions against  the  scriptures  in  his  Letters  on  History. 

There  are,  perhaps,  some  of  his  manuscripts  omitted  in 
this  list  ;  but  from  those  mentioned  it  appears  in  part,  (though 
his  intimate  acquaintances  only  can  have  a  clear  notion  of  it) 
how  studious  he  was  as  well  as  active.  It  is  Indeed  hard  to 
say  which  of  the  two  he  was'  most  remarkable  for  ;  but  he 
was  never  idle,  and  the  great  principle  that  visibly  animated 
him  all  along,  was  a  regard  to  the  honour  of  his  Saviour,  and 
a  zeal  to  promote  his  cause  according  to  the  opportunities  af- 
forded him. 

NotvvlthstandlRg  his  incessant  application,  he  enjoyed  a 
very  g^ood  state  of  health,  seldom  interrupted,  except  by 
some  fits  of  a  rheum  in  his  head,  and  a  pain  and  weakness 
in  his  eyes. 

In  spring,  1754,  he  was  feverish,  for  some  days,  hut  soon 
recovered,  and  was  so  well  as  to  attend  the  general  assembly 
in  May,  where  he  had  the  pleasure  to  meet  with  the  reverend 
Messrs.  Tennentand  Davles,  agents  for  the  college  of  New- 

■  •  -  — r^ 

*  Some  have  expressed  their  surprise,  thut  he  could  be  at  the 
pains  to  search  into  tliese  obscure  writers  ;  but  such  as  have  read 
them  without  the  prejudice  of  contempt  (which  may  be  more  ea- 
sily done,  as  some  of  them  were  men  of  a  fine  imagination  and  an 
affectionate  heart)  will  soon  perceive  how  apt  they  are  to  engage 
a  devout  reader.  Upon  several  very  important  points,  such  as, 
*'  A  constant  sense  of  the  divine  presence,  A  supreme  love  and  re- 
gard to  the  Deity  ;  Conformity  to  his  will,"  &,c.  they  speak  ex- 
tremely well.  But  the  great  defect  of  the  mystic  divinity  seems 
to  be,  that  it  overlooks,  in  a  greut  measure,  some  of  the  pecidiar 
doctrines  and  precepts  of  the  New  Testament,  upon  wliich  our  all 
depends  ;  such  as,  "  Justification  by  the  blood  and  righteousness 
of  the  Saviour,  and  a  zealous  care  to  promote  our  own  salvation 
and  that  of  others."  This,  Mr.  M'Laurin,  no  doubt  saw,  and 
upon  this,  and  some  other  ticcounts,  he  might  jusily  look  upon  the 
mystic  scheme  as  the  more  dangerous^  tiie  greater  reseniblance 
it  bears  to  real  religion. 


Xii  The  Life  and  Character 

Jersey  ;  a  design  to  which  he  heartily  wished  well,  as  he  did  to 
all  that  tended  to  promote  Christianity.  It  gave  him  great 
pleasure  to  see  with  what  readiness  the  Assembly  granted  a 
collection  for  carrying  on  that  good  design. 

^fter  he  came  home,  he  had  frequently  in  his  hands  a 
small  volume  of  Mr.   Shaw's  pieces,  one  of  which  is  entitled, 
A  farewell  to  Life.     About  the  end  of  August  he  complain- 
ed-much  of  the  rheum   in  his  head,  which,  notwithstanding 
the  good  effects  of  medicines  for  a  short  time,  still  returned. 
Yet  he  preached  on  Sabbath,  August  25th,  and  went  abroad 
next  day,  as  usual.     There  were  at  that  time  some  foreigners 
in  town,  who  were  desirous  to  be  introduced  to  him,  on  ac- 
count of  the  great  esteem  they  had  for  his  brother.      As  his 
humane,  sociable,  and  Christian  temper  made  him  always  be- 
have in  a  very  obliging  manner  to  strangers,  he  waited  upon 
them  with  great  cheerfulness,  and  conversed  with  them   in 
his  usual  entertaining  and  facetious  way.     He  was  again  to 
have  waited  on  them  on  Thursday,  August  29th,  but  found 
himself  so  much  indisposed  by  the  pain  in  his  head,  that  he 
could  not  go  abroad.     About  two  in  the  afternoon  he  became 
suddenly  so  ill,  that  his  memory  failed  him,  and  he  could  not 
express  himself  with  his  ordinary  readiness.      After  that,  he 
had  a  continual  inclination  to  sleep,  attended  with  a  slow  fe- 
ver.     At  the    same  time   a   httle  swelling  under  one   of  his 
cheeks  increased,  till  it  became  what  the  phyi,icians    call  an 
erysipelas.     On  Sabbath,  September  1st,  though  he  did  not 
speak  with  his  former  distinctness,  his  discourse,  in  the  inter- 
vals of  his  drowsiness,  was  in  the  same  heavenly  strain  it  used 
to  be  on  that  day  ;  repeating  many  comfort  >ble  passages  of 
Scripture,  and  improving  every  thing  that  came  in  his  way 
as  the  means  of  devotion,  and  a  spiritual  frame  ;  taking  occa- 
sion, from  the  cordials  he  was  using,  to  speak  oi  (he  fruit  of 
the  tree  of  life.,  and  of  the  pure  water  of  life.     Afterwards 
his  trouble  increased,  and  carried  him  off  in  the  sixty  first  year 
of  his  age,  on  Sabbath,   Sept.   8th,  near  12  at  night :  the  end 
of  a  Sabbath  on    earth   being  the  beginning  of  an   eternal 
Sabbath  in  heaven. 

He  was  a  man  that  had  a  very  extraordinary  degrecofthe 
most  valuable  gifts,  and  the  most  Invely  graces  united  in 
him.  A  lively  striking  instance  of  the  trutli,  power,  and 
amlibleness  of  Christianity:  quite  raised  above  llie  world: 
employed  from  day  to  day  in  some  good  design,  v/lthoiit  the 


of  the  Author.  xiii 

smallest  appearance  of  vanity  or  ambition,  or  any  interested 
view.  And  in  general,  so  free  from  all  discernible  failings, 
that  those  who  were  most  intimately  acquainted  with  him 
may  be  appealed  to,  whether  they  could  ever  observe  any  ; 
except,  that  in  the  decHne  of  life  he  sometimes  grew  too 
warm  in  expressing  his  honest  zeal  And  even  this  was,  in  a 
great  measure,  owing  to  the  decay  of  his  bodily  constitution, 
for  he  was  very  uneasy  at  it  himself,  and  used  to  desire  his 
friends  to  put  him  in  mind  when  he  was  in  danger  of  it. 
And  when  it  had  overtaken  him,  he  used  in  a  very  sincere 
and  affectionate  manner  to  ask  forgiveness  of  the  person  or 
company  whom  he  might  have  offended.  As  for  personal 
injuries,  he  always  bore  them  with  a  patience  and  meekness 
that  was  truly  Christian. 

There  was  a  perpetual  cheerfulness  in  his  temper,  attended 
with  that  decency  of  behaviour,  and  that  useful  and  perti- 
nent discourse,  that,  in  conversing  with  him,  one  enjoyed 
the  pleasures  of  the  gayest  company,  along  with  the  advan- 
tages of  the  most  serious.  His  conversation  was  ahvavs 
plea&ant,  but  never  trifling.  He  was  ingenious  in  making 
the  best  improvement  of  every  occurrence.  He  equally  dis- 
liked debates,  and  a  sullen  reserve  of  temper,  and  diverted 
every  thing  of  this  kind,  by  introducing  what  tended  to 
cheer  and  edify. 

■He  was  eminently  given  to  IiospitaUty.  And  was  al- 
ways ready  to  distribute  to  the  necessitous  to  the  utmos:  of 
his  power,  if  not  beyond  it. 

His  kind  and  affectionate  heart  to  those  who  were  in  any 
sort  of  trouble,  whether  of  body  or  mind,  was  such  as  cannot 
well  be  expressed  ;  and  yet  even  when  those  who  v%'ere  dear- 
est to  him  were  under  threatening  diseases,  he  retained  a 
tranquillity  and  cheerfulness  of  temper,  always  hoping  for 
the  most  comfortable  event ;  and  when  deeply  afflicted  by 
the  disappointment  of  these  hopes,  he  on  every  occasion 
overcame  the  tenderest  grief  by  the  most  pious  and  cheerful 
resignation. 

As  a  minister  of  the  gospel,  he  was  very  exemplary.  The 
great  subjects  of  his  sermons  were  the  peculiar  doctrines  of 
Christianity,  which  were  the  hfe  of  his  own  soul.  In  dealing 
with  the  consciences  of  men,  he  thought  the  proper  method 
was  (according  to  the  scripture  pattern,  particularly  in  the 
epistle  to  the  Romans)  to  convince  them  first  of  their  having 

B 


^^^  The  Life  and  Characler 

broken  the  divine  law,  and  their  being  condemned  by  it,  and 
then  to  lead  them  to  the  blood  of  Christ.  He  thought  the 
alienation  of  the  human  soul  from  God,  in  its  unconverted 
state,  IS  a  sufficient  proof  of  its  depravity  and  misery.  He  in- 
culcated the  necessity  of  regeneration  by  the  Holy  Spirit. 

His  opinion  concerning  the  nature  of  faith  in  Christ,  was, 
that  it  is  the  receiving  of  a  free  gift,  and  lies  much  in  a  su- 
preme and  rooted  esteem  of  Christ,  and  all  his  benefits,  with 
proportionable  desires  after  them.  His  clear  and  scriptural 
views  of  the  imputation  of  the  Redeemer's  righteousness,  and 
of  the  a^reeableness  of  this  doctrine  to  reason,  may  be  seen 
in  his  Essay  on  Prejudices  against  the  Gospel. 

He  was  no  bigot.  He  did  not  love  party  names,  nor  laid 
much  stress  upon  lesser  matters.  The  grand  truths  just 
now  mentioned,  of  justification  by  the  blood  and  righteous- 
ness of  Christ,  and  sanctification  by  the  holy  Spirit,  were 
the  main  objects  of  his  attention.  When  he  treated  on  other 
points,  he  made  them  subservient  to  these. 

Besides  the  sermons  in  this  volume,  there  were  several 
others  that  were  much  esteemed  by  good  judges  who  heard 
them  preached.  Particularly  a  set  ot  sermons  on  the  works 
of  creation,  full  of  ingenious  observations  on  the  wisdom  and 
goodness  of  the  Creator  ;  intermixed  all  along  with  referen- 
ces to  the  works  of  redemption  and  grace. 

The  style  and  method  of  his  sermons,  which  was  abundant- 
ly clear  in  his  younger  days,  became  afterwards  more  ob^ 
scure  ;  so  that  it  was  hard  to  follow  him  attentively  through 
a  whole  discourse  :  but  every  sentence  was  a  short  sermon, 
and  the  whole  was  in  the  true  spirit  and  strain  of  the  gospel. 
In    reproving  sin,  he  was  very  sharp  and  severe   in    the 
case  of  insensibility  or  obstinacy,  but  far  from  condemning 
any  person  without  evidence.     When  he  heard  bad  reports, 
he  was  a  strict  but  impartial  examiner  ;  and  spared  no  labour 
to  find  out  the  truth.     And  his  inquiries  this    way  were  at- 
tended with  great  success,  and  frequently  made  the  mean« 
of  vindicating  injured  innocence,  and  exposing  concealed 
wickedness.     With  the  same  steadiness  and  application  he 
pursued  every  good  design  ;  whether  he  was  engaged  in  help- 
ing those  who  needed  his   assistance,  or  in  promoting  any 
public  interest,  he  stuck  close  to  it  till  he  rarrled  it  through^ 
if  any  success  was  to  be  expected. 


of  the  Autho) .  xv 

He  was  much  beloved  by  his  brethren  in  the  ministry  in 
general,  especially  by  his  colleagues  in  Glasgow.  And 
what  heig^htcned  the  value  of  all  his  other  talents  and  graces, 
and  endeared  him  to  every  one,  was,  that  humility  and  self- 
diffidence,  that  so  eminently  distinguished  him,  and  appeared 
\n  all  his  behaviour.  Particularly  when  any  thing  ot  impor- 
tance was  to  be  proposed,  though  he  had  a  great  hand  in  it 
himse'f,  he  choosed  the  proposal  should  come  from  other?, 
rath  r  than  from  him. 

What  he  was  in  his  family,  I  am  at  a  loss  to  express.  He 
waj  so  exceedingly  and  deservedly  dear  to  all  his  relations, 
that  the  description  mast  llill  far  short  of  the  reality.  Indeed, 
the  remembrance  is  too  affecting.  Our  only  comfort  is,  that 
his  Saviour  and  ours  Uves  for  ever,  and  that  in  his  blessed 
presence  we  hope  to  enjoy  a  far  happier  society  togethefj, 
than  we  even  did  in  this  life. 

His  stature  was  a  little  above  the  middle  size.  His  body 
pretty  strong  and  nimble.  A  fair  complexion,  an  honest, 
open  countenance,  lull  of  cheerfulness,  good  nature,  modesty 
,and  gravity*.  He  was  liable  to  be  absent,  and  lost  in  thouglif. 
Spoke  very  readily  and  agreeably.  Sometimes  continued 
speaking  longer  than  he  designed  (though  he  wss  not  tediou?) 
his  attention  being  carried  away  by  the  subject.  The  sam?^ 
amiable  simplicity  run  through  all  his  behaviourf .    He  was  a 


*  The  proper  names  of  these  dispositions  in  him  were  jov,  love 
and  humility.     See  Gal.  v.  22. 

■j-  In  1721,  Mr.  M'Laurln  married  Lilius,  daughter  of  Mr.  :S'o\a\ 
Rae,  of  little  Govan,  by  whom  he  had  nine  children,  cf  wiiieh 
four  died  in  their  infancy.  His  son  John,  a  very  promising-  young- 
man,  died  in  1742,  in  the  seventeenth  year  of  his  ag-e.  His  eldest 
daug-hter  (  spouse  to  the  writer  of  these  memoirs)  died  soon  af- 
ter the  birth  of  her  eighth  child,  Aug-.  6lh,  1754,  about  a  montu 
before  her  father,  whom  she  very  much  resembled  m.  a  peculiar 
sweetness  and  vivacity,  and  in  the  most  serious  piety  :  "  They 
were  lovely  and  pleasant  in  their  lives,  and  in  their  deaths  they 
were  not  divided." 

•  jSIrs.  M'liaurin  (a  woman  of  great  plainness  and  integrity,  aiid 
very  dutiful  and  aft'ectlonate to  her  relations)  dying  in  17A7\  Mr. 
M'Laurin,  in  1749,  married  Marg-aret,  daug-hter  of  Mr.  Fatrick 
33ell,  of  Cow-Caddins,  now  his  widow.  His  only  surviving  child- 
dren  are  three  daughters  of  the  first  marriag-e,  of  which  tlie  eldest 
is  married  to  Mr.  John  Findley,  writer,  and  the  second  to  Mj-. 
Andrew  Craig*,  surgeon  in  Glasgow 


xvi  The  Life  and  Character  of  the  Author. 

Hian  of  an  extraordinary  geniusjoined  with  great  prudence, 
and  as  great  activity,  extensive  reading,  and  a  competent 
knowledge  of  the  world,  all  devoted  to  the  service  of  God 
in  the  gospel.  Animated  with  no  worldly  views,  but  with 
an  unshaken  and  well-grounded  belief  of  Christianity,  and  a 
continual  joyful  hope  of  heaven. 

Such  was  the  life  and  character  of  this  excellent  person. 
May  the  short  account  that  has  been  given  of  it  be  blest  of 
God  to  every  reader. 


JOHN  GILLIES. 

April,  1755. 


GLASGOW, "? 
'5 


KVll 

EXTRACTS  OF  LETTERS  TO  THE 
PUBLISHER 

OF  THE  GLASGOW  EDITION. 

»**  a  I  ^as  entertaining  hope  that  so  precious  a  life  would 
be  preserved  a  while  longer  for  the  service  of  the  church  of 
Christ,  at  a  time  of  so  much  need.  But  the  Master  has  seen 
meet  to  call  home  his  faithful  and  wise  servant.  As  we 
ioved  him,  let  us  rejoice  that  he  hath  gone  to  his  Father  ; 
while  justly  bewailing  the  loss  to  his  surviving  friends,  the 
jieneral  loss  to  the  church,  to  the  worl3  ;  how  rare  such  a 
character  !  how  difficult  to  find  a  successor  to  such  a  minis- 
ter of  Christ  in  any  period  of  tlie  church  ! 

*'  It  strikes  me  witli  pleasant  wonder,  and  excites  my 
grateful  praise  to  the  supreme  and  most  gracious  Orderer 
of  all  that  concerns  us  and  our  intercourse  in  the  world,  that 
I  wasledtosush  close  correspondence  for  some  time  past,  as 
brought  me  an  extraordinary  share  of  coramunication  with 
that  eminent  servant  of  our  common  Lord,  in  the  very  last 
scene  of  his  life.  Oh  may  I  have  grace  to  improve  such  a 
blessing,  to  excite  some  measure  of  that  spirit  which  breathed 
in  every  thing  that  dropped  from  him  by  word  or  write. 

"  Please  let  me  know  what  sermons  or  other  performan- 
ces of  Mr.  M'Laurin's  are  to  be  found  among  his  papers 
fairly  wrote  out.  Copies  of  sermons  of  his  had  got  into  se- 
veral hands  ;  some  I  heard  him  preach  in  Glasgow,  before  he 
was  a  minister  there  :  and  I  have  read  some  -of  these  copie* 
1  mentioned,  from  which,  and  others  of  the  same  masterly 
c^;noo^;lion,  I  am  pariuaded  a  volume  may  be  furnished  out^ 
which  nutliin^  I  ever  saw  in  print  would  exceed.   *** 

'•JOHN  ADAMf-'^ 

■*  IDiki--  1754:.   5 

B   2 


StVKl 


****  u  J  heartily  approve  the  inserting  some  account  of  Mr. 
31*Laurin's  character  in  the  jireface  to  his  Sermons.     Since 
you  desire  it,  I   shall  hint  a  few  particulars,  which  I  think 
worthy  of  your  notice.      CI.)  His  habitual  spiritual- minded- 
ness  and  devotion,  evidenced  by  frequent  ejaculatory  prayers 
-and  thanksgivings,  and  by  his   delight  to  iurn  conversation 
mto  a  religious  and  edifying  channel.     (2.)  His  unwearied 
diligence  to  promote  whatever  he  thought  tended  to  the  wel- 
^fare  of  the  church,  of  which  lie  was  a  member.     His  warm 
concern  for  the  advancement  of  religion,  even  in  the  most 
distant  parts  ;  and  his  joy  for  agreeable  appearances  of  the 
success  of  the  gospel.     (3.)  His  deep  insight  into  the  doc- 
trines and  duties  of  religion,  and  the  most  proper  methods 
of  removing  prejudices  and  objections  against  them.     The 
strength  of  his  genius,  and  the  solidity  of  his  judgment,  fur- 
nished   him  with  sentiments  new  and   ingenious,  and  yet 
■solid  and  convincing,  when  explaming,  or  vindicating  some 
'of  the  most  important  articles  of  our  Christian  faith.      When 
■consulted  upon  controversies,  which  seemed  quite  exhausted 
by  the  labours  of  others,    he  would  often  strike  new  light  on 
the  question  in  debate,   and  offer  a  more  distinct  and  satis- 
fying solution  of  difUculties,  than  had  hitherto  been  advan- 
ced.    Such  was  his  knowledge  of  the  nature   of  religion,  as 
equaliy  preserved  him  from  right  and  left  hand  errors.      He 
^aw  and  felt,  that   the    true   Christian    does  not  act  merely 
from  selfish  and   interested  motives  ;    but  is  animated  to 
duty,  by  love  to  God,    to  Christ,  and  to  holiness,   flowing 
from  views  of  their  intrinsic  glory  and  excellency  ;  and  yet 
he  cautiously  avoided  the  dangerous  extremes  of  enthusiast* 
and  popish  mystvs.     (4.)  Boldness,  courage,  zeal  and  faith- 
/fulness,  in  opposing  whatever  he  thought  contrary  to  the  in 
'"pre&tsof  the  Redeemer's  kingdom.     (5.)  Remarkable  hu~ 


XIX 

iiTility,  which  appeared  in  preferring  those  to  himself,  wh« 
in  gifts  and  graces  were  much  his  inferiors  ;  in  his  excessive 
modesty,  which  made  him  unwilling  to  publish  his  excellent 
compositions,  though  frequently  importuned  by  the  best 
judges  ;  and  in  preaching  usually  in  the  plainest  and  most 
familiar  manner,  though  many  of  his  manuscripts  discover 
his  uncommon  genius  for  abstract  reasoning  ;  and  in  some  of 
them,  e.  ^.  his  sermon  on  Gal.  vi.  14.  the  sublimest  sen- 
timents are  expressed  in  a  lively  and  eloquent  manner- 
There  are  passages  in  the  above  sermon,  which  will  stand  a 
comparison  with  an  excellent  paper  in  the  Spectator  on  the 
•same  subject.  (6.)  A  spirit  uncommonly  vigorous  and  ac- 
tive. Few  made  greater  conscience  of  redeeming  the  time, 
and  spending  every  moment  in  planning  or  executing  some- 
thing worthy  the  man  and  the  Christian.  One  wliile  he  ig 
engaged  in  closet  devotions  ;  another,  pursuing  his  studies ; 
then  discharging,  in  the  most  exemplary  manner,  the  various 
duties  of  hii  ministerial  function  ;  then  conversing  or  corres- 
ponding with  others  on  subjects  of  general  importance  ;  next 
approving  himself  the  best  and  most  faithful  friend,  and  the 
most  valuable  and  affectionate  relative.  I  account  it  one  of 
the  most  pleasant  and  happy  circumstances  of  my  life,  that 
for  eleven  years  this  eminent  servant  of  Christ,  honoured 
tne  with  his  friendship,  and  often  profited  me  by  his  instruc- 
tions and  advice. 

^JOHN  ERSKUyE' 

^'^CULROSS,    1 

**  19  St^.  1754.% 


##*  "As  his  departure  is  a  loss  to  me,  in  some  respects  irre- 
parable, and  I  apprehend  a  great  loss  to  the  church  of  Christ 
in  general,  and  especially  in  Scotland ;  it  has  been  a  very 
sensible  affliction  to  me  ever  since  I  heard  it,  and  is  like  in 
some  degree  to  last  as  long  as  I  contiriiie  here.  My  chief 
consolations  are,  that  the  glorious  Head  of  the  church,  who 
so  singularly  raised  him  up,  accomplished  and  adorned  him, 
and  enabled  him  by  his  Spirit  to  do  signal  service  to  his. 
church,  has  the  same  cause  and  interest  to  maintain,  and  has 
the  residue  of  the  Spirit. 

"  I  heartily  sympathize  with  you.  May  we  double  our 
diligence,  be  faithful  to  our  Divine  Redeemer  to  the  death, 
and  meet  together  in  the  world  above  with  unmixed  and  un- 
ceasing joy.  In  the  mean  while,  I  am  very  desirous  to  know 
when  he  died,  with  the  circumstances  of  it,  etc.  Whether 
there  be  any  funeral  sermon  on  hira,  or  character  of  bim  pub- 
lished ;  and  if  there  are,  to  have  them  ;  as  also  any  of  his 
writings  published.  For  as  he  was  a  most  agreeable  cor- 
respondent with  me,  his  writings  and  memory  will  be  ever 
dear  and  precious  to  me.  And  as  his  fame  is  known  and  va- 
lued by  many  here,  if  I  could  have  been  informed  of  those 
particulars,  1  should  have  gratified  many,  by  printing  the  most 
material  passages  concerning    him  in  our    news  papers.***' 

"THOMAS  PRINCE/' 

**  BOSTON,  X.  E.      "^ 
'■*  Decern.  2  3, 1754.    ^ 


ON  MR.  M^AURIN 


AD0RN''D  zcit/i  learning,  taste,  and  manly  sense, 
tVisdom  '^'ih  gunius,  mt  uii/ioui  offensi  / 
Mod^stf  yti  resolutv  in  virius's cause; 
Ambitious,  not  of  man''s,  but  God^s  applause. 
Each  talent  that  enriched  his  heaven  born  mind, 
By  Jesus  given,  to  Jesus  he  resign'^d. 
Swift  was  his  race,  with  health,  and  vigour  blest  ^ 
Soft  was  his  passage  to  the  land  of  rest. 
His  work  concluded,  e'er  the  day  was  done. 
Sudden  the  Saviour  stooped  and  caught  hitn  to  his  Throne. 


EDINBURGH, 
S  MARCH,  1755. 


} 


SCa, 


im.'^ 


31ENS'  SIN«  NOT  CHARGEABLE  ON  GOD. 

GLORYING  IN  THE  CROSS  OF  CHRIST: 

AND 

GODS  CHIEF  MERCY: 

THREE  SERMONS, 
BY  THE  LATE 

REV.  JOHN  M^LAURIN. 


/  , 


^ 


SERMON  L 


TflE  SINS  OF  MEN  NOT  CHARGEABLE  ON  GOW. 


t  O 

>       *    * 


»    > 
*     -      »      > 


JAMES  i.  13. 

Lit  no  man  say,  when  he  is  templed,  I  am  tempted  of 
God  :  for  God  cannot  be  tempted  with  evil  ;  neither 
temptcth  he  any  man. 

THE  word  of  God  frequently  teaches  us,  that  a 
principal  hindrance  of  our  embracing  Christ's  righte- 
ousness, is  want  of  a  due  sense  of  our  own  unrighte- 
ousness. There  is  a  stupidity  in  this,  as  unaccountable 
in  its  nature,  as  it  is  dangerous  in  its  effects.  All  men 
are  persuaded,  that  they  have  broken  the  precepts  of 
God's  law  ;  it  might  be  expected  of  course,  they 
should  be  persuaded  also,  that  they  have  deserved  to 
suffer  the  penalty  of  it  :  but  experience  makes  it  evi- 
dent, that  it  is  otiierwise.  All  men  are  convinced  that 
they  are  sinners  ;  but  very  few  are  convinced  that 
they  deserve  to  be  miserable.  The  word  of  God, 
which  searches  the  heart,  unfolds  the  secret  cause  of 
this.  In  like  manner,  men  are  insensible  of  their  ill 
deserving  ;  not  that  they  absolutely  deny  their  sins, 
but  that  they  excuse  them  :  nor  is  this  a  new  artifice  ; 
it  is  as  ancient  in  the  world,  as  sin  jtself.  It  is  natu- 
ral for  our  affections  to  bias  our  judgment  ;  and  there- 
fore, when  sin  has  polluted  the  one,  no  wonder  it 
should  pervert  the  other.  The  first  man  on  earth  was 
no  sooner  accused,  than,  since  he    could   not  deny  it. 


*  This  sermon  was  preached  about  the  year  1720,  when  the 
Author  was  minister  at  Luss. 

C 


~  26  *Flit  Sins  of  Men 

he  strove  to  defend  it,  and  heightened  his  guilt  by  a 
presumptuous  attempt   to  extenuate  it.     We,  his  off- 
spring, to  this  day,  do  not  more  resemble  him  in  com- 
mitting sin,  than  in  excusing  it.  when  we  have  done. 
Generally,  either  men  do  not  regret  their  sins  at  all, 
or  else  regret  them  as  misfortunes,  rather  than  faults, 
and  as  deserving  pity,  rather  than  punishment.     Pros- 
perous sinnos  scarce  see  the  harm  of  sin  at  all;  others, 
vvhiJe    they  feel   the  harm    of  it  redounding  to  them- 
selves, iay  the  blame  of  it  on  something  else.     It  were 
less  unaccountable  if  men    only  justified   or    excused 
themselves  to  their  fellow   creatures,  their  partakers 
in  guilt  :  one  sinner  may  easily  find  a  thousand  plausi- 
ble answers  to  the  upbraiding  language  of  another  sin- 
ner ;  for  how  can   a  man   be  at  a  loss    for  a   defence 
against  those  who  cannot  accuse  him  without  condemn- 
ing themselves  ;   he  may  answer  them  in  the  apostle's 
words,  Rom.   ii.    1.    T/iau  art  inexcusable,   O  man,  who- 
soever    thou   art^    that    judgest    another  ;    for    xchere'tn 
thou  judgtst  another,  thou  condemnest   thyself ;  for  thou 
that  judgest,  doest  the  same  things.     But   the    misery  of 
men's  self  love  is,   that  it  makes  them  pretend  to  vin- 
-dicate  themselves,  not   only  against  the  oftentimes  too 
partial  contempt  of  their   guilty  fellow-creatures,  but 
also  against  the  most  impartial  challenges    of  their  of- 
fended Creator.    When  men  vindicate  themselves  only 
against  their  associates  in  guilt,  it  may  be  constructed 
as   a  pretence  only  to    equahty  with  others  ;   but   for 
men   to   defend  themselves  before   God,  is    in  effect  a 
pretence  to  innocency.     By  this  means  the  chief  vexa- 
tion many  have  abc^ut  their  most  unrighteous  practices, 
is   murmuring  agaiiist  God's  most   righteous   precepts, 
according  to  the  old  complaint,  zoho  can  bear  these  hard 
sayings  ?  Many  are  not  so  sorry  for  theix'  sins   against 
God's  law,  as    for   the  severity  of  God's   law  against 
their  sins  ;   an!  one  >:,rcat  cause  of  it,  is,  then-  imagin- 
ing these  temptations  that  allure  them  to  sin,  sufficient 
excuses  for  the  committir.g  of  it  ;   which    is    surely  a 
disposition  of  mind  that  undermines   repentance,  and 
saps  the  very  foundation  of  true  religion. 

Yet  this  is  not  the  highest  pitch  the  arrogance  of  sin- 


Not  chargeahh  on  God.  27 

iiers  arrives  at  in  defendino;  their  sins.  It  is  indeed 
high  enough  presumption  in  one,  who  has,  times  with- 
out number,  offended  God  without  cause,  to  justify 
himself,  when  God  accuses  him  ;  but  it  is  still  a  far 
higher  pitch  of  presumption,  when  a  sinner  not  only 
defends  himself  before  God,  but  also  defends  himself 
by  accusing  God,  discharging  himself  of  the  blame  of 
his  sin,  and  laying  it  over  upon  God  :  in  this  likewise 
men  seem  to  copy  after  their  first  parent  Adam  ;  the 
scripture  tells  that  God  gave  him  a  help  meet  for  him, 
which  was,  no  doubt,  an  act  of  goodness  on  God's 
part;  yet  when  he  sinned  against  God  without  cause, 
rather  than  want  a  defence  altogether,  he  made  the 
gift  he  received  from  God,  an  excuse  for  his  disobe- 
dience to  him  ;  that  is,  he  made  God's  goodness  to  him 
ar  excuse  for  his  ingratitude  to  God. 

It  is  easy  to  observe  how  truly  this  conduct  of  his  is 
imitated  by  his  posteritv.  God  has  placed  us  in  a  beau- 
tiful world,  where  we  are  surrounded  with  a  variety 
of  useful  and  delightful  objects,  his  good  creatures  ;  all 
of  them  display  his  glory,  many  of  them  are  for  sup- 
plying our  necessities,  others  of  them  for  our  innocent 
gratification  and  comfort  ;  all  of  them  therefore  are 
fa^  curs  from  God,  and  consequently  should  be  effectu- 
al motives  to  love  him.  Instead  of  this,  they  are  first 
made  occasions  of  departing  from  him,  and  aftervv'ards 
excuses  for  so  doing.  As  there  i?  something  of  this 
perverse  disposition  in  the  corrupt  iK.tLrc  of  all  men, 
so  it  has  appeared  in  all  ages  ;  and  that  it  discovered 
itself  in  the  days  of  the  apostles,  is  evident  from  this 
text,  which  was  designed  to  check  it,  Let  no  man  sat/y 
zo/ien  ht  is  tempted,  J  am  tempted  of  Gody   &c. 

In  which  words,  it  is  useful  to  observe  these  two 
things.  First,  A  rebuke  to  the  arrogance  of  men, 
that  would  lay  the  blame  of  their  sins  on  God.  Secondly, 
A  strong  assertion  of  God's  untainted  holiness  and  pu- 
rity, as  a  God  who  is  infinitely  free  from  tempting 
others,  and  from  being  tempted  by  others  to  any  thing 
that  is  evil. 

1.  The  words  contain  a  check  to  the  impious  arro- 
gance of  men,  that  would   lay  the  blame  of  their  sins 


28  The  Sins  of  Men  s 

on  God :  Let  no  man  say,  xohenhe  is  tempted,  I  am  templ- 
ed of  God  ;  that  is,  Let  no  man  say  it  with  his  mouth, 
or  imagine  it  in  his  heart ;  let  no  man  dare  to  commit 
such  an  outrage  against  the  holiness  of  God,  as  to  charge 
him  with  the  blame  of  his  sin,  in  whole,  or  in  part. 
The  apostle  here  assures  us  that  if  we  entertain  such 
thoughts  in  our  hearts,  God  will  justly  look  upon  it  as  a 
heinous  violation  of  that  homage  and  respect  we  owe 
him:  it  is  one  of  the  chief  things  that  distinguishes  the 
laws  of  God  from  those  of  men  ;  that  whereas  the  latter 
reach  only  our  outward  actions,  the  former  reach  our 
thoughts.  One  principal  part  of  that  holiness  which 
the  law  of  God  requires  of  us,  is  to  entertain  just 
thoughts  of  him,  that  is,  high  and  exalted  thoughts, 
such  as  shall  represent  him  what  he  truly  is,  perfectly 
pure,  and  infinitely  lovely.  Nothing  can  be  more  con- 
trary to  this,  than  to  blame  him  for  our  sins  ;  and  when 
God's  law  forbids  such  thoughts,  it  is  a  certain  evi- 
dence that  they  are  false,  and  that  we  are  under  the 
strongest  obligations  to  reject  them.  God*s  truth  is 
infallible,  and  therefore  whatever  natural  corruption 
suggests,  it  can  suggest  nothing  that  should  come  in 
competition  with  that  evidence. 

2d/y.  To  strengthen  our  impression  of  this,  the 
apostle  adds  a  strong  assertion  of  God's  spotless  and  in- 
corruptible purity.    His  assertion  consists  of  two  parts. 

1  He  teaches  us,  that  God  cannot  be  tempted  zoith  evil, 
that  is.  That  there  is  nothing  in  his  own  nature,  that 
can  incline  him  to  any  thing  hut  what  is  perfectly  good 
and  just  ;  and  that  there  is  no  outward  object  that  can 
make  any  impression,  or  have  any  influence  on  him, 
to  bias  him  from  these  eternal  laws  of  justice  and  right- 
eousness, by  which  he  always  did,  and  ever  will  go- 
vern the  world.  The  word,  tempting,  is  sometimes 
taken  in  another  sense,  when  it  signifies  not  perverting 
God  to  do  any  evil  action  himself,  but  provoking  him 
to  punish  the  evil  actions  of  others  ;  thus  the  Israelites 
are  said  to  have  tempted  him  m  the  wilderness  :  in 
such  cases,  though  that,  by  which  men  tempt  or  pro- 
voke God,  be  evil,  that  which  he  is  provoked  to  do, 
is  always  just  and  good.     Men  are  said  to  tempt  God,. 


NotckargeahhonGod.  29^ 

when  they  carry  themselves  towards  him,  as  if  they 
desired  and  expected  he  should  transgress  these  laws, 
which  hmiself  has  established,  whether  in  the  works 
of  nature,  or  of  grace  :  the  God  of  order  works  by 
means  in  both,  and  when  men  expect  or  pray  for  the 
end,  without  using  the  appointed  means,  they  are  said 
to  tempt  him  j  because  indeed  they  behave,  as  if  they 
thought  they  could  tempt  him,  that  is,  prevail  with 
him  to  violate  the  perfect  order  that  himself  hath  es- 
tablished. But  since  ail  their  thoughts  and  desires  can 
have  no  influence  upon  him,  that  way,  the  apostle  af- 
firms justly,  that  God  cannot  be  tempted  with  evilj 
because  he  cannot  be  perverted,  or  corrupted  with  it. 

2dly,  As  God  cannot  be  perverted   to  transgress  his 
own  laws  himself,  neither  does   he  pervert   any  other 
to  do  so.     As  he  cannot  be  tempted  with  evil,  neither 
temptclh  he  any  man,  i.  e.  he  neither  deceives  any  man's 
judoment,  nor  perverts  his  will,  nor  corrupts   his   af« 
fections,   nor   does  any  thing  else  whatsoever  that  can 
charge  him  with  the  blame  of  men's  sins.     But  for  un- 
derstanding  this  and  the  like  expressions  ;  we  should, 
consider,  that  tempting  sometimes  signifies,  not  sedu- 
cing men  from  good  to  evil,  but  discovering   what   is 
in    men,  whether  it   be   evil  or  good.     In  Abraham's 
case,  the  temptation  was  not  an  allurement  to  sin,  but 
a  trial  of  grace.     It  is  true,  God    needs  no  means   to 
discover  to  himself  what  is  in  men  ;  but  he  uses  means 
for  discovering  men  to  themselves,  and  to  others,  for 
ends    worthy    of  infinite    wisdom,  and    in    a    manner 
agreeable  to  spotless  holiness.     Even  men   oftentimes 
find  it  their  duty  to  discover  the  good  or  evil  that  is  in 
others  ;   and  though  in  some  of  these  cases,  the  disposi- 
tion of  mind,  which  is  discovered   be  evil,  the  actio|i 
by  which  it   is  discovered  may  be  good  :  in  the  trials 
men  make  of  one  another,  it   is  oftentimes   so  ;   in  the 
trials  God  makes  of  men,  it  is  always  so.     The  actions 
by  which  God  proves  the  good  that  is  in  men,   do  not 
tend  to  lessen  it,  but  to  increase  it,  and  to  perfect  it  ; 
the    actions  by   which   he  discovers  the    evil  that  is  in 
men,  do  not  tend  to  increase,  but  to  lessen  it.  and  oft' 
\Lmes  effectually  cure  it. 

C  2 


.so  The  Sins  of  Men 

From  all  which  it  is  evident,  that  these  scriptures, 
where  God  is  said  to  tempt  or  try  men,  contain  nothing 
inconsistent  with  the  apostle's  doctrine  in  the  text  ; 
that  is,  that  however  their  corrupt  hearts  may  be  too 
much  inclined  to  blame  God  for  their  sins  :  yet  that  im- 
putation is  really  as  contrary  to  truth  and  justice,  as  it 
is  to  the  honour  of  God,  who  is  as  free  from  tempting 
or  corrupting  othei  s  with  evil,  as  he  is  uncapable  of 
being  corrupted  with  it  himself.  That  branch  of  the 
doctrine,  which  affirms  that  God  cannot  be  tempted 
with  evil  himself,  is  what  there  is  least  need  to  insist 
upon,  after  what  has  been  considered  already  ;  be- 
cause it  is,  what  men  are  least  troubled  with  prejudi- 
ces against.  The  design  of  this  discourse  is  to  consid- 
er that  important  truth,  which  is  evidently  the  apostle's 
principal  scope.  That  whatsoever  dishonourable 
thoughts,  sinful  men  may  have  of  God  to  the  contra- 
ry, yet  it  is  a  certain  evident  truth,  that  God  is  infi- 
nitely free  from  the  blame  of  their  sins. 

It  is  useful  here  to  observe  the  great  importance  of 
this  doctrine,  which,  beside  other  reasons,  is  evident 
from  the  great  pains  the  scriptures  take  to  inculcate  it 
upon  us.  It  is  plain,  this  doctrine  is  in  effect  maintain- 
ed in  every  scripture  that  maintains  God's  perfect  ho- 
liness ;  and  it  is  no  less  obvious  to  those  who  read  the 
scriptures,  that  of  all  God's  attributes,  his  holiness  is 
ihat  which  is  most  frequently  asserted,  and  the  belief 
of  which  is  most  earnestly  inculcated  upon  us.  That 
blessed  name  of  purity  is  represented  as  thrice  repeat- 
ed in  the  hallelujahs  of  the  heavenly  host,  Ilo/y,  holy^ 
holy.  Lord  God  /tlmighty^  Isa.  iii.  Rev.  iii. 

The  same  doctrine  is  presented  to  our  minds,  in  a 
beautiful  variety  of  expressions  near  the  beginning  of 
the  heavenly  song  of  Moses,  Deut.  xxxii.  4.  lie  i^ the 
rock,  his  work  is  perfec/,  his  loays  are  judgment,  a  God 
of  truth,  and  without  iniquity,  just  and  right  is  he.  But 
there  is  one  remarkable  scripture,  that  deserves  our 
special  consideration  on  this  subject,  because  it  makes 
the  right  knowledge  of  this  doctrine  (together  with  the 
knowledge  of  God's  goodness)  the  only  thing  in  the 
world  we  are  allowed  to  glory  in  j  that  is,  Jer.   ix. 


Not  chargeable  on  God.  31 

20,  21.  This  should  excite  in  us  a  holy  curiosity,  to 
be  well  versed  in  the  knowledge  of  a  doctrine  which 
we  are  commanded  to  glory,  almost  to  the  exclusion  of 
every  thing  else.  It  should  excite  us  to  join  prayers 
and  endeavours  in  order  to  have  a  firm  persuasion  of 
it  rooted  in  our  minds,  and  an  habitual  lively  impres- 
sion of  it  fixed  upon  our  hearts. 

To  set  this  matter  in  its  true  light,  let   it  be  obser- 
ved, that  as  it  is  one  main  end  of  divine  revelation  in 
scripture,  to  give  us  the  true  knowledge  of  God,  and 
of  ourselves  ;  so  the  impression  it  endeavours  all  alono- 
to  give  us  of  him,  and  of  ourselves,  is,  that  his  holi- 
ness is  unblameable,  and  our   sin  unexcusable,  that  so 
we   may  ascribe  the   glory  of  perfect  righteousness  to 
him,  and  take  shame  and  confusion  of  face  to  ourselves; 
that  is,  to  use  the  words  of  the  Psalmist,  Psal.  li.  4.  ; 
and  of  the  apostle,  Rom.    iv.   19.  **  That   he    may  be 
just  when  he   judgeth,  and  righteous  when  he    s])eak- 
erh;"  and,  on   the  other  hand,   '*  Every    mouth  may 
be  stopt,  and  we  and  the  world  be  guilty  before  him." 
It  is  an  indispensable  duty  on  all  rational  creatures    to 
love  God  ;   but  sin  has  brought  an  additional  oblio-ation 
on  us  who  are  guilty  creatures,  not  only  to  love  God 
but  also  to  loath  ourselves  ;   without  this,  we  can  nei- 
ther knov/  his    righteousness,  nor    his  lovino-  kindness 
which  he  bids  us  glory  in  ;   his  righteousness  in  all  we 
suffer,  his  loving  kindness  in  all  we  enjoy  ;   how  un- 
worthy we  are  of  the  one,  how  richly  we  have  deser- 
ved the  other  :   that   is,  without  a  right  sense  of  the 
doctrine  in  the  text,  we  can  neither  practice  due  sub- 
mission in  our  afflictions,  nor  due  gratitude  for  our  com- 
forts ;   and  consequently  run  the  greatest  risk  of  losingr 
the  one,  and  having  the  other  multiplied  upon  us. 

In  discoursing  on  this  doctrine  in  such  a  manner  as 
may  be  a  mean,  through  divine  grace,  to  give  us  a  rip;ht 
impression  of  the  importance  and  certainty  of  it  it 
will  be  proper  to  treat  of  these  following  things.  1. 
To  consider  some  observations,  from  scripture  and  ex- 
perience, to  shew,  that  the  unworthy  thoughts  of  God, 
which  the  text  rebukes,  however  unreasonable  are 
notwithstanding,  very  ordinary,  and  do  a  great   deal 


32  The  Sins  of  Men 

of  harm  to  men's  souls,  as  well  as  dishonour  to  God.  In 
ihe  next  place,  we  shall  collect  the  evidences  we  have 
for  the  doctrine  in  the  text,  from  God's  works  and  ways  5 
and  shall  consider  the  arguments  that  are  most  proper 
for  resisting  these  injurious  thoughts  of  God,  which  the 
apostle  warns  us  against.  These  will  aiFord  us  suffi- 
cient answers  to  all  the  objections  and  prejudices  that 
natural  corruption  suggests  against  the  doctrine.  Af- 
ter considering  which,  it  will  be  easy  to  reflect,  what 
improvement  we  should  make  of  a  truth  of  so  great 
moment,  andin  which,  the  honour  of  God  is  so  much 
concerned. 

First,  There  are  several  obvious  things,  that  may  ea- 
sily convince  us,  that  these  impious  thoughts,  which  the. 
apostle  rebukes,  are  too  common  and  ordinary. 

i.  It  is  not  the  way  of  the  scriptures  to  caution  men 
against  imaginary  sins,  t,  e,  sins  that  men  are  seldom 
or  never  guilty  of,   but  sins  which  natural  corruption 
really  inclines  them  to  ;   especially  we  cannot  suppose 
that   the  scriptures  would  caution  men   against  sins  of 
the  heart  and   thought,   which  the    heart  is  not  really 
liable  to.     It  can   never  be  the  intention  of  the   Holy 
Ghost  to  raise  evil  thoughts  in  men's  hearts  that  were 
not  there  before  ;  but  to  discover  these  that  are  there^ 
to  discover  them,  in  order  to   cure  them.     An  ingeni 
ous  Christian   will  not  stand  to   acknowledge  that  this 
text  represents  to   him  what  has  been   sometimes  the 
suggestion  of  his  own  heart,  and  has  much  troubled  his 
repose  ;  (and  it  is  great  matter  of  comfort  to  him,  that 
he  has  been  troubled  for  such  thoughts,  and   struggled 
against  them,)   he  will  not  stand  to  acknov/ledge  that- 
this  text  is  a  confirmation  of  that  character,  v/hich  the 
epistle  to   the  Hebrews  gives  of  the  word   of  God, — 
'<  That  it  is  a  discerner  of  the  thoughts  and  intents  of 

O 

the  heart.**  He  was  a  person  of  eminent  goodness 
otherwise,  as  well  as  ingenuity  who  was  wont  to  con- 
fess, "  That  whatever  curiosity  others  had  in  perusing 
the  writings  of  libertines  and  heretics  against  Diviivc 
truths,  for  his  own  part,  he  could  find  nothing  in  them 
that  was  new  to  him,  nothing  but  what  he  had  read 
before  in  the  imaginations  of  his  own  corrupt  heart ; 


Not  chargeahh  on  God,  33 

and  that  the  chief  prejudices  against  God's  perfections 
and  precepts  were  enforced  there,  with  as  much  elo- 
quence and  efficacy,  perhaps,  and  set  in  as  strong  a 
light,  as  in  any  heretical  book  in  the  world.'*  It  is 
certain,  while  a  man  is  under  the  slavery  of  sin,  he 
carries  in  his  breast  a  capacious  source  of  heretical 
thoughts  against  God's  attributes,  as  well  as  of  liber- 
tine thoughts  against  his  laws  j  the  former  of  which, 
have  as  great  influence  in  hindering  due  love  and  es- 
teem of  God  in  his  heart,  as  the  latter  have  in  hinder- 
ing obedience  to  him  in  liis  life  :  and  it  is  certain,  that 
of  all  the  ungodly  thoughts  that  arise  from  unrestrained 
corruption,  none  flow  more  naturally  from  it,  than 
these,  by  which  men  justify  or  excuse  themselves, 
which  they  cannot  do,  without  blaming  God. 

2.  Men's  inclination  to  blame  God  for  their  sins,  dis- 
covers itself  by  their  forwardness  in  blaming  him  for 
their  sufferings  ;  sin  is  the  cause  of  their  trouble  ;  and 
therefore  were  men  perfectly  and  sincerely  convinced, 
that  God  is  infinitely  free  from  the  blame  of  the  cause, 
they  could  not  be  so  prone  to  blame  him  for  the  effect.. 
It  requires  no  great  insight  into  human  nature,  to  ob- 
serve an  unaccountable  inconsistency  that  appears  in 
the  way  of  thinking  many  men  have  about  God's  pro- 
vidence :  they  ascribe  the  good,  that  befalls  them,  to 
chance  or  to  themselves,  and  the  evil  that  befalls  them 
to  God  ;  they  are  very  ready  to  acknowledge  his  pro- 
vidence in  their  affliction,  in  order  to  repine  and  fret 
against  him  ;  while  perhaps,  they  seldom  or  never  se- 
riously acknowledge  it  in  their  prosperity,  to  thank  him 
for  it  ;  while  they  overlook  his  undeserved  goodness 
in  what  they  enjoy,  they  pretend  it  is  undeserved  dis- 
pleasure, that  makes  them  suffer. 

It  is  remarkable,  the  day  in  which  men  are  to  be 
called  to  an  account  for  such  thoughts,  with  all  their 
other  thoughts  and  actions,  is  called  the  day  of  the  rev- 
elation of  the  righteous  judgment  of  God,  Rom.  ii.  5. 
Men  must  then  answer,  not  only  for  their  disobedience 
in  committing  of  sin,  but  also  for  their  arrogancy  in 
blaming  him  for  it.     And    as  real   aggravations  of  sin 


34^  The  Sins  of  Men 

are  now  covered  with  pretended  excuses,  so  when  the 
books  of  that  awful  court  shall  be  opened,  it  is  certain, 
pretended  excuses  will  appear  in  their  true  colours, 
and  rising  to  view  in  their  blackest  forms,  will  be 
found  to  be  real  aggravations.  Men  must  then  give 
an  account  how  they  came  to  blame  God  for  what  they 
suffered,  without  thanking  him  for  what  they  enjoyed. 
Happy  were  it  for  us,  if  we  had  the  same  view  of  sin 
now,  that  we  shall  certainly  have  then  :  and  surely 
nothing  can  be  more  rational  ;  for  what  will  appear 
true  then,  must  really  be  so  now  ;  and  therefore  it  is 
■certainly  an  useful  preparation  for  that  day,  to  be  ac- 
tive now  in  acquiring,  through  God's  giace,  thai  view 
and  sense  of  sin,  which  will  otherwise  be  forced  upon 
us  by  his  righteous  vengeance. 

But  not  to  insist  further  on  this  :   the  principal  evi- 
dence of  this  branch  of  the  doctrine,   that  deserves  to 
■be   carefully  considered,  is  the  ingratitude  of  men   to 
God  for  his  infinite  mercy,  in   sending  his  Son  to  save 
them  from  their  sins  ;   and  the   more  we  consider  it, 
the  more  we  maybe  convinced,  that  their  cold  thoughts 
^vnur  divine  mercy  in  the  v/ork  of  redemption,  flow, 
in  a  ^reat  measure,   from    their   false    thouglris  of  his 
righteousness  in  t!ie  works  of  providence  ;  that  is.  plainly, 
their  hearts  do  not  love  him  ardently  for  their  deliver- 
ance, because  they  blame  him  secretly  for  their   dan- 
ger.    This  point  deserves  our  particular  attention,  be- 
cause gratitude  for  redeeming  mercy  being  the  soul  and 
centre   of  Christianity,    to  which  all  religious  medita- 
tions should  be    referred,    the  chief  importance  of  the 
doctrine  in  the  text,  consists  in  its  subserviency  to  that 
end.     It  is  plain  to  any  who  considers  the  doctrine  of 
redemption  that  it    represents  to  us  such  infinite  love, 
such     incomparable     tenderness     and     condescension, 
that   as  God's  conduct  towards  us  is  an  incomprehensi- 
ble mystery  of  kindness,  so  our  conduct  towards  him, 
is,  if  we  may  so  speak,  an  incomprehensible  mystery 
of  ingratirude.     There  are   indeed   many  mysteries  in 
human  n.  Uire,  but  they  come  all  far  short  of  this  ;   for 
if  we  con  ider  that  human  nature,  corrupt  and  perverse 
as  it  is,  is  not  yet  wholly  lost  to  all  sense  of  gratitude 


Not  chargeable  on  God.  35 

in  other  cases,  but  that   frequently  the  hearts  even  of 
tl>e  worst  of  men  are  softened  with  a   kindly  sense  of 
singular  favours  ;   especially  that  the  coldest  and  hard 
est  hearts   are  sometimes  melted  with  undeserved  fa- 
vours ;   if  we    consider    that,    in  other  cases,    our  ac- 
knowledgments rise  naturally  in  proportion  to  our  ob- 
ligations, and  that,  after  all,  the  greatest  temporal  fa- 
vours, when  compared  with  eternal  ones,   arc  but  tri- 
fles ;   and  yet,  as  insignificant  as  they  are,  they  beget 
sometimes   a  very  high  degree  of  gratitude,  and  swell 
men's  hearts  with   such   generous  sentiments  toward 
their  benefactors,    that  they  take  pleasure  in  nothing 
in  the  world  more  than  in  serving;  them.     If  we   con- 
sider  all  this,  and  compare  it  with  the  returns  we  make 
to   our  greatest  (yea,  in  effect,  our  only)   benefactor, 
for  the  greatest  benefits  he  could  give,  or  we  receive, 
or  imagine  ;   if  we  compare  these   things    together,  it 
may  be  a  question,  whether  we  have  more  reason  to  be 
astonished   at  God's  love,   or  at  our    own  unthankful- 
ness  ;   or,  which  of  them  is  the  greatest  wonder.     To 
think  that  we  should  be  so  strongly  affected  with  earth- 
ly   favours  ;  favours  from  worms   like  ourselves  ;  fa- 
vours of  so  little  importance,  of  so  short  continuance  ; 
favours,  proceeding  from  such  imperfect  love,  and  of- 
tentimes mixed  with  many  injuries  ;   that   we    should 
be  so  strongly  affected  with  such  favours  as  these,  and 
so  little  with  the  love    of  God  in  Christ.     That  love 
which  is  so  perfectly    pure,  and  disinterested,    in  the 
grounds  of  it,   so  free  as  to  its  motives,  that  it  is  exer- 
cised towards   objects,  who  had  neither  merit  to   de- 
serve it,  nor  power  to  requite  it,  nor  used  importuni- 
ty in  seeking  after  it  ;   a  love  that  is  so  infinitely  ten- 
der in  its  nature,    so  inestimably  precious  in  its  effects, 
so  rich  and  abundant  in  its  fruits,  so  constant,  so  last- 
ing,   yea  everlasting,    so  glorious   in  all  its  manifesta- 
tions ;    that  this  should  be  the  only  friendship  to  which 
most  men  make  no  returns,  the  only  kindness,  of  which 
they  have  no  grateful  resentment,  is  such  a  miracle,  or 
rather  monster  of  stupidity,  that  it  might  seem  incredi- 
ble, if  there  were  any  arguing  against  experience. 
The  cause  of  it   can  never  perhaps   be  perfectly 


S6  The  Sins  of  Men 

known,  while  we  are  not  perfectly  free  from  that  de- 
celtfulness  of  the  heart,  which  the  prophet  Jeremiah 
affirms  to  be  so  mysterious,  that  God  only  knows  it  : 
yet  some  of  the  causes  of  it  are  unfolded  to  us  in  scrip- 
ture ;  and  the  more  we  consider  the  text,  the  more 
we  may  be  convinced,  that  it  makes  a  very  remarka- 
ble discovery  this  way  ;  for  it  is  plain,  men  are  inca- 
pable of  due  gratitude  to  God,  for  sending  Christ  to 
redeem  them  from  sin,  while  they  barefacedly  blame 
him  for  their  temptations  to  sin.  Men  will  not  be 
thankful  to  a  deliverer  for  rescuing  them  from  danger, 
if  they  blame  him  for  their  falling  into  it.  All  which 
being  duly  considered,  comparing  men's  unjust  thoughts 
of  providence,  and  their  ingratitude  for  redemption, 
the  former  will  be  found  to  be  a  principal  source  of  the 
latter  ;  and  the  latten  discovers  the  former,  as  the  ef- 
fect shews  the  cause. 

By  tliis  means  it  is,  that  men  forego  that  inestimable 
blessing  of  love  and  joy  in  believing,  that  joy  which 
is  unspeakable,  and  full  of  glory.  No  doubt  indeed, 
with  many  the  cause  of  ingratitude  for  redemption,  is 
their  disbelief  of  it  ;  but  it  is  hard  to  charge  all  that 
ire  guilty  of  ingratitude,  with  downright  infidelity  ; 
rather  as  the  tares  in  the  parable  mixed  with  the 
wheat,  so  the  belief  of  the  doctrine  of  redemption  is 
sadly  clouded,  and  its  influence  marred  by  a  wretched 
mixture  of  mean  and  unworthy  thoughts  of  God,  at 
least  suspicions  and  suggestions,  which  indeed  men  are 
liable  to  in  different  degrees,  but  which  all  men,  less 
or  more,  have  need  to  guard,  and  wrestle  against.  If  it 
were  not  for  these  inward  pi'ejudices,  the  doctrine  of 
redemption,  if  it  appeared  in  its  native  beauty,  has  such 
light  and  brightjpess,  such  glory  in  it,  that  it  is  hard  to 
conceive  how  it  should  not  have  an  irresistible  influ- 
ence, in  ravishing  every  heart,  that  sincerely  believes, 
with  a  love  stronger  than  death,  and  with  such  trans- 
ports of  joy  and  admiration,  as  would  make  up  the 
happiest  state  of  mind  in  the  world.  But  while  such 
dismal  prejudices  are  entertained,  no  wonder  though 
the  minds  of  men  are  so  darkened,  and  their  hearts  so 
disordered  and  confused,  that  that  amiable  doctrine  •£ 


Not  chargeable  on   God*  37 

The  crucified  Jesus  appears  mean  and  low  in  their  eyes; 
§o  that  many  have  no  relish  of  it,  nothing  is  almost  so 
distasteful  to  them  ;  they  look  on  it  as  a  doctrine  that 
importunes  them  for  more  gratitude  thi-n  they  thnik 
they  see  cause  for  :  to  them,  Jesus  Christ  has  no  form, 
nor  comeliness,  nor  beauty,  why  they  should  thank 
him. 

2.  These  considerations  make  it   too  evident,    that 
the  unworthy  thoughts  of  God.  which  the  text  rebukes, 
are  both    very  ordinary,   and   very  hurtful.     It  should 
not  therefore  be  looked  upon  merely  as  an  amusement, 
or  matter  of  curious  speculation,   but  as  a  meditaticm  of 
the  greatest  importance,   to  take  a  view  of  the  clearest 
evidences,  that   serve  to  retuce  thtse    thoughls,  and  to 
shew,  that  they  are  as  false  and  unreasonable  in  them- 
selves, as  they  are  disparaging  to   God.      But    before 
we  proceed  to  this,  it  will  not  be  improper  to  observe, 
that,  when    men,  instead    of  reject mg  such   thoughts, 
cherish  and  entertain  them,  they  deal  tar  more  unjust- 
ly with  God,   than  they  do   with  some  men    in  the  like 
cases.      For   example,  when  a  good  man    has   once  at- 
tained an  established  character  (-1  holiness  and  viruie,  if 
it  happens  that  a  known  impostor  brings  a  great  many 
plausible    accusations  against  him,   they  that  know  that 
good  man,   though  they  should  not  be  able  perlectlv  to 
answer  all  the  accusations  laid    against    him,   yet  they 
will  not  believe  them  ;   especially  it  the   atfair  be  dark 
and  intricate  ;   aiid  if  they  are  certain  that  the  virtuous 
person  c:  uld  not  propose  to  himself  any  protit  or  plea- 
sure by  the  unbecoming  action  laid  to  h'n  charge.     To 
set  this    matter    in    a   clearer   liglit,   we   may  observe, 
that    appearances  and  probabilities   may  be    st.metinies 
on  the    side   of  error  and   ialsehood,  otherwise   there 
would  be  no  diiference    between   probability    and  cer- 
tainty ;  and  in  some  singular  cases  it  has  happened, that 
there  has  been  such  a  strange  complication  of  presump- 
►  tions  and  probabilities  of  guilt  laid  against  an  innocenr 
person,   that  strangers  to  his  character  have  indeed  be- 
lieved  him    guilty,  while    they  that    were  acquainted 
with  it,  found  it  impossible   to  doubt  of  his  innocency. 
NoW;  to  applv  ail  this  to  the  present  case  with  regard 

D 


OS  T/ic  Sins  of  Men 


V 


to  God,  (and  it  is  a  sad  thing  if  God  alone  should  haV^ 
no  friends  to  vindicate  him)  had  men  either  due  res- 
pect to  him,  or  were  tliey  heartily  inclined  to  do  him 
justice,  all  the  reasons   that  restrain    them  from  rash 
censures  of  the  most   virtuous  creatures  in  the  world 
would  have  unspeakably  more  force  against  rash  cen« 
sures,  and    mean   thoughts   of  the  Creator.     Thus  we 
should  reflect  in  the  first  place,  that  the  devil  and  our 
own  corrupt  hearts  are   such  notorious  impostors,  that 
the  experiences  we  have  of  their  deceitfulness,  are  in- 
numerable ;   and  so  also  are  the  evidences   we  have  of 
God's   holiness  and  goodness       If  there  are  some  intri- 
cacies and    diiticulties  about   the   divine    actions,   that 
have  a  relation  to  our  actions  (from  which  our  hearts 
would  take  occasion   to  blame  the  former  for  the   lat- 
ter ;)   yet  all   the   rest  of  God's   innumerable  actions, 
{if  we  distinguish,  as  certainly  we  should,  his  actions 
from   those  of  his  creatures,)   the  whole  history  of  his 
providence,  the  whole  tenor  of  his  works  and  ways, 
do  so  plainly  an^d  evidently  represent  to  us  an  uniform 
character   (so    to  speak)   of  the  most  spotless  holiness, 
the  most  amiable  goodness,  the  most  untainted  righte- 
ness,  that  the  imputation  which  the  corrupt   hearts   of 
men  asperse  him  with,  is  as  absolutely  inconsistent  with 
the  rest  of  his  character   (which  is  unquestionable)   as 
night  is  with  day,  and  darkness  with   light.     To   this 
we  should  add,  that  God's  providence,  especially  con- 
cerning the  actions  of  his   rational  creatures,    is  very 
dark  and  intricate  ;   nor  is  this  just  matter  of  wonder, 
if  we  consider,  that  all  his  works  and  ways  are  united 
and  linked  together    by  such  numberless  reciprocal  re- 
lations   and    dependencies,    that    none   can    perfectly 
know  one  part  of  them  unless  he  knows  the  whole  ;  we 
jire  but  lately  sprung  from  nothing,   lately  entered  in- 
to G()d*s   world  ;   v/e  see  but  a   very  small  part  of  his 
works,  and  that  part  itself  very  darkly;  that  we  there- 
fore should  not  know  the  reasons  of  all  his  actions,    is 
so  far  from  being  just  matter  of  wonder,  that  indeed  it 
Would    be    an    incomprehensible    wonder,  if  it  were 
otherwise.      Lastly,     To    complete    the  parallel,   we 
Bhould  reflect^  that  infinite  happiness  b^ing  incapable  of> 


Not  churi^eahle  D«  God.  2^ 


'to 


adctition,  it  is  impossible  God  could  propose  any  advan- 
tage to  himself"  by  these  unbecoming  things,  which  the 
<»<;oirupt  hearts  of  men  lay  to  his  charge  ;  and  therefore 
on  all  these  accounts  we  should  conclude,  that  what- 
ever dilHculties  corruption  may  suggest  against  God's 
holiness,  they  shouM  by  no  means  be  put  in  the  bal- 
ance with  tiiat  infallible  evid^^nce  we  have  for  it,  and 
ihat  both  from  God's  vvord,^\vhich  cannot  deceive  us, 
and  from  his  works,  which  are  so  perfectly  agreeable 
to  ir.  Corruption  has  nothing  (;n  its  side,  but  such  co- 
lours and  appearances  as  may  be  on  tiie  side  of  error  j 
whereas  tlie  apcstle's  doctrine  is  in  effect  supported  by 


dcmonsLration. 


We   may    have    a    more    H/ely  impression    of   this 
(tiirough  divine  grace)    by  takaig  a  particular   view  of 
the  principal  evidences  we  have  for  the  apostle's  doc- 
trme   from    God's  word    and    woi'ks.       To    tempt    a 
man    to   sin,    in  its  most   proper  sense,  is  to  propose 
some    motive    to  him,  to    compel,    or    allure    hirn  to 
it  ;   to  entice  him   to  it   by  promises  and  rewards,  or 
constrain  him  to  it  by  threatening?  and  punishments. — 
God    is   infinitely  free  from  this  j   because,  instead  of 
proposing  any  motives  to  sin,  he  proposes  the  greatest 
motives  possible  against  it.     This  is   evident  from  his 
promises  and  threatenings  of  eternal  rewards  and  pun- 
ishments ;   these  are  plainly  the  greatest  motives   pos- 
sible.    And,  as  it  is  the  distinguishing  privilege  of  hu- 
man nature,  above  all  earthly  creatures,  to  be  capabh: 
of  extending   its  view  to  eternity,   (since    the  longest 
time  imaginable,  though  made  up  of  ever  so  many  my 
riads  of  ages,  much  more  thij  uncertain  fieeting   mo- 
ment of  life,  when  compared  to  eternity,   is  nothing  ;) 
it  is  plain  that  eternal  motives  are    properly  the   only 
motives  that  should  govern  immortal  souls  :  to  let  tem- 
poral motives  counterbalance  then>,  is  the  most  outra-. 
geous  violence  to  reason  that  can  be  imagined.  In  e^LCif 
M'hen  temporal  motives    interfere    with   eternal   ones^ 
they  are  no  motives  at  all. 

Besides  the  duration  of  these  motives,  it  is  proper 
to  consider  here  their  extensive  influence  ;  none  can 
reasonably  pretend  to  be  exeiniued  from  it,  not  even 
these  who  have  only  the   light   of  nature.     The  apes- 


4.0  Tht  Sins  of  Mtn 

tie  Paul,  v^howas  inspired  by  that  Spirit,  who  search- 
es the  hearts  of  men,  assures  us,  that  even  the  conscien- 
tes  of  heathens  accused  them  ;  it  is  very  reasonable 
to  suppose  that  the  accusations  of  that  witness  had 
some  relation  to  a  judge,  and  might  be  attended  with 
secret  misgivings,  and  rational  forebodings  of  an  ai* 
ter-reckonir;g  (since  innumerable  sins  pass  unpunished 
here  ;)  at  least,  it  ought  to  have  been  so.  Reason 
might  have  satisfied  them,  that  the  less  sin  they  com- 
nritted  in  this  world,  it  would  be  the  better  with 
tliem  in  the  next. 

Nor  can  these  pretend  to  be  exempted  from  the  in- 
fiuence  of  eternal  motives,  wlio  should  imagine,  that, 
having  incurred  the  divine  threatenings  already,  they 
can  be  no  worse  than  they  are.  In  perl'ect  justice,  the 
punishment  deserved  bears  an  exact  proportion  to  the 
wickedness  committed  ;  and  surely  an  eternal  addition 
to  mi  cry,  is  an  evil  which  no  temporal  motive  can 
weigh  with,  much  less  counterbalance. 

It  deserves  our  serious  attention,  how  plainly  God*s 
threatenings  are  revealed  to  us  who  have  the  scrip- 
tures. H.s  tlireatenings  are  as  plainly  revealed  as  his 
promises.  Mat.  xxv.  46.  and  we  have  many  things 
iVom  reason  and  experience,  that  should  confirm  our 
belief  of  them  j  particularly  God's  attributes,  his  truth, 
holiness,  and  justice  ;  the  nature  of  sin,  which  sepa- 
rates from  God  our  only  happiness,  that  part  of  the 
divine  threatenings,  which  we  see  fulfilled  already, 
these  samples  of  misery  that  are  to  be  seen  in  the  af- 
flictions of  life,  and  pains  and  terrors  of  death  :  if  any 
person  inclines  to  doubt  of  the  eternity  of  future  ]>un- 
jshmenr,  unless  he  saw  it,  that  person  seeks  such  a 
way  of  being  satisfied  about  it,  as  the  nature  of  the 
thing  does  not  admit  :  for  though  a  man  saw  the  place 
of  punishment,  with  his  eyes,  he  could  not  see  that  it 
is  eternal,  unless  he  saw  the  end  of  eternity,  which 
is  impossible  ;  so  that  a  man  can  never  have  evidence 
for  this  by  sight,  if  he  refuse  to  give  faith  to  God's 
word,   which  is  surely  the  best  evidence  in  the  world. 

As  to  the  eternal   reward  ;  though  our  actions  can-, 
not  merit  it,  yet  since    it  is  offered  to  tis  on  the  most 


Not  chargeable  en-  God.  41 

reasonable  terms,  through  the  merits  of  another  ;  who- 
soever is  not  at  more  pains  about  these  ter.ns,  than 
about  any  earthly  thing,  must  blame  himself  a>  the  au- 
thor of  his  own  misery,  and  acknowledge  that  God  is 
infinitely  free  from  the  blame  of  it. 

These  eternal   motives   would  make  a  strong  argu- 
es       o 

ment  for  the  apostle's  doctrine,  though  God  liad  pro- 
posed no  other  motive  against  sin,  but  them  only  ; 
though  he  had  permitted  the  course  of  things  to  fall  out 
so,  that  there  should  be  vastly  more  pleasure  in  sin, 
and  trouble  in  duty  than  there  really  is,  all  this  could 
have  no  proportion  to  these  rewards  and  punishments 
that  are  eternal.  But  it  is  still  a  further  confirmation 
Q^  the  doctrine,  that  as  God  has  proposed  everlasting, 
motives  against  sin  as  to  the  next  world,  so  he  is  so 
far  from  proposing  any  motives  to  it,  in  this  world,  that 
his  various  dispensations  in  the  works  of  providence 
as  well  as  of  grace,  are  manifestly  calculated  for  re- 
-strainirjg^  it,  and  have  numberless  happy  effects  that 
way.  It  is  true,  otlicr  sinful  men  lay  many  motives 
before  us  to  sin  ;  but  v/e  ought  no  more  to  blame  God 
for  the  evil  actions  of  others,  than  for  our  own  :  God 
is  the  author  oi'  neither,  but  in  numberless  instances 
hinders  and  restrains  both.  As  to  his  permission,  he 
has  as  holy  reasons  for  permitting,  what  he  permits, 
as  for  hindering  what  he  hinders  :  to  deny  this  is  in 
efiect  pretending  to  know  all  the  reasons  that  a  God  of 
infinite  knowledge  can  have  for  his  actions,  which 
is  the  most  extravagant  presumption  imaginable.-— 
We  are  obliged  in  justice,  as  was  hinted  before,  to  dis- 
tinp;uish  Gods  own  actions,  and  the  actions  of  his  crea- 
tures  :  it  is  the  former  we  are  to  vindicate,  and  not 
the  latter  ;  and  for  this  end,  the  more  we  consider 
God's  actions  in  the  works  of  nature  and  providence, 
the  more  we  may  be  satisfied  that  he  is  not  the  author 
even  of  any  temporal  motives  to  sin,  because  he  has 
annexed  no  pleasure  to  it.  He  has  indeed  annexed 
pleasure  to  the  enjoyment  of  his  own  good  creatures,. 
but  that  enjoyment  is  not  sinful,  it  is  on  the  contrary 
our  duty.  These  good  objects  indeed  may  be  obtained, 
by  evil  means^  aiid  enjoyed  in  an   eyil  ;UviEUi>jr  i  bu5- 

D  %. 


42  T%e  Sins  of  Men 

that  is  nr*  just  reflccton  on  God's  providence,  as  s}iaU 
te  m-de  .  ppear  more  clearly  afterwards.  To  set  this 
matter  m  a  true  light,  v/e  may  reflect  on  the  two  dif- 
ferent soits  of  pleasures  we  are  capable  of,  that  is, 
the  pleasLres  that  are  to  be  had  in  God  himself  more 
immedi-itely,  and  these  that  are  to  be  had  in  his  crea- 
tures ;  as  to  the  former,  it  is  plain,  we  <:an  neither 
exceed  in  the  desire,  nor  in  the  enjoyment  of  them  ; 
as  to  the  latter,  God  himself  is  the  author,  and  has  ap- 
pointed them  ail  for  good  ends.  This  is  one  of  the 
thief  things  that  shew  the  folly  of  sin.  That  the  plea- 
sures which  men  seek  after  in  the  ways  of  sin,  are 
such  as  may  really  be  had  in  the  way  of  duty  ;  for  it  is 
certain,  thtre  is  no  pleasure  in  the  world  peculiar  to 
sin  :  if  it  Vvcre  otherwise,  the  apostle  would  not  have 
affirmed  so  generally,  that  every  creature  of  God  is 
good)  and  to  te  received  (that  is  enjoyed)  with 
thanksgiving  ;  the  apostle  affirms  this,  when  he  is 
speaking  of  things  sacrificed  to  idols,  which  he  shews, 
however  they  were  abused  to  bad  purposes,  yet  were 
in  themselves  good  and  harmless,  being  the  creatures 
of  a  good  God,  which  ought  to  be  enjoyed  in  a  way  of 
sjbedience  and  thanksgiving  to  him.  The  same  may 
be  said  of  ail  God*s  creatures,  which,  hov>'ever  toe/ 
oft  sacrificed  to  men's  lusts  and  idols,  yet  are  not 
thereby  deprived  of  that  natural  goodness  and  useful- 
ness which  God  has  endowed  them  with,  nor  rendered 
incapable  .of  being  enjoyed  in  a  lawful  way. 

We  should  consider  here  the  proper  tendency,  and 
natural  use  of  all  the  pleasure  that  is  in  the  creatures  > 
iiome  of  them  give  us  pleasure  only  by  the  view  and 
contemplation  of  them.  It  is  plain,  the  direct  tenden- 
cy of  that  is  to  excite  love  and  esteem  of  the  divine 
perfections  manifested  in  them  ;  this  is  one  of  the  chief 
duties  we  owe  more  immediately  to  God.  Others  of 
the  creatures  give  pleasure,  not  merely  by  the  viev/  of 
them,  but  by  applying  them  to  the  subsistence  of  our 
bodily  life  ;  the  direct  tendency  of  that  pleasure  is  to 
excite  mankind  to  self-preservation  ;  this  is  a  duty  we 
owe  more  immediately  to  ourselves,  and  it  is  justly 
^moiiicd  by  God  :  it  would  be  a  duty;  though  thcr^ 


Hot  chargQahU  on  God.  43 

were  1*0  pleasure  in  the  means  of  it  ;  but  it  is  a  dou- 
ble act  of  goodness  in  God,  and  consequently  a  double 
■obligation  on  us,  that  he  has  both  furnished  us  with 
these  means,  and  made  them  delightful  as  well  as  use- 
ful. There  is  no  useless  superfluous  pleasure  in  nature; 
^11  tends  either  to  promote  life  and  health,  or,  which  is 
no  despicable  means  of  health,  innocent  and  comforta- 
ble refreshment.  It  is  evident,  therefore,  that  when 
God  makes  these  objects  that  are  useful  to  men  to  be  at 
the  same  time  pleasant,  it  is  a  hiring  them  to  what  is 
their  duty,  and  a  giving  th-em  a  present  reward  in  do- 
ing what  lie  requires  of  them  for  their  own  good.  The 
direct  tendency,  therefore,  and  proper  use  of  all  the 
pleasure  that  is  in  God's  creatures,  whether  in  the 
contemplation  of  them,  or  of  the  enjoyment  of  them 
any  other  way,  is  to  excite  us  to  adore  all  God's  per- 
fections in  general,  and  particularly  his  abundant  good- 
ness to  ourselves  ;  to  love  him  as  a  kind  and  bountiful 
father,  who  provides  for  the  several  living  inhabitants 
of  the  world,  as  for  one  large  family  ;  on  whom  the 
eyes  of  all  things  wait,  and  who  opens  his  hand  libe- 
rally, satisfying  the  desire  cf  every  living  thing  :  no- 
thing can  be  imagined  more  just  on  this  head,  than  the 
apostle's  reasoning  with  the  heathens  of  Lystra,  who 
were  about  to  worship  him  That  all  the  good  and 
pleasure  in  the  creatures  were  witnesses  for  God,  tes- 
tifying men's  obligations  to  love  and  praise  Him,  who 
filled  their  hearts  with  food  and  gladness.  Acts  xiv    17, 

What  we  commonly  call  unlawful  pleasures,  are  no- 
thing else  but  pleasures  in  themselves  lawful  and  use- 
ful, but  procured  by  wrong  means,  or  enjoyed  in  a 
wrong  way,  either  obtained  by  injustice,  or  abused  by 
intemperance  ;  but  neither  injustice  nor  intemperance 
have  any  real  pleasure  annexed  to  them  -,  on  the  con- 
trary, unless  a  man  have  a  very  unnatural  temper  of 
jnind  and  body,  injustice  must  be  painful  to  the  former, 
as  well  as  intemperance  to  the  latter. 

If  this  were  duly  considered,  it  might  convince  us, 
not  only  that  the  pleasures  in  the  creature-^  may  be  had 
in  a  course  of  obedience  to  the  Creator,  but  also,  that 
ilus  is  incomparably  the  best  way   of  enjoying   them. 


44  The  Sins  of  Men 

even  as  to  this  life  itself;  that  to  live  righteously,  so- 
berly, and  godly  ^abstractly  from  some  singular  cases^ 
as  persecution,  or  the  like)  is  the  way  to  live  joyfully 
even  in  this  present  world  ;  that  it  is  one  and  the 
same  disposition  of  mind  (that  is,  holiness  and  righte- 
ousness) that  is  best  adjusted  for  the  true  enjoyment 
both  of  God  and  his  creatures.  Injustice  and  intem- 
perance argue  an  immoderate  love  of  temporal  plea- 
sure, and  that  is  really  the  chief  source  of  temporal 
perplexity  and  uneasiness.  It  causes  painful  impa- 
tience in  desiring  these  objects,  and  painful  labour  in 
pursuing  them,  anxiety  ia  possessing  them,  because 
they  are  always  liable  to  danger  ;  nauseousness  and 
loathing  in  using  them,  because  their  pleasure  is  less 
in  enjoyment  than  in  expectation  ;  and,  little  as  it  is, 
it  is  always  decaying  ;  and  lastly,  manifest  vexation 
in  losing  them  ;  and  as  such  losses  in  the  present  state 
of  things  are  unavoidable,  so  the  uneasiness  is  always 
proportionable  to  the  love  men  bear  to  uncertain  vani- 
ties J  for  so  they  may  be  called,  though  good  things  in 
themselves,  when  an  immortal  soul  places  its  happi- 
ness in  them.  On  the  other  hand,  temperance  ena- 
bles a  man  to  possess  earthly  objects  without  anxiety, 
by  being  prepared  to  lose  them  ;  to  enjoy  them  with- 
out loathing,  by  using  them  with  moderation;  to  seek 
them  without  impatience,  and  to  lose  them  without 
despair. 

This  tlie  ancient  Epicureans  were  so  sensible  of, 
that  though  they  were  reckoned  patrons  of  vice,  be- 
cause they  placed  happiness  in  pleasure,  yet  they  made 
temperance  an  ingredient  of  happiness,  because  it  giv^es 
pleasure  a  relish.  These,  and  many  oiher  things,  serve 
to  show  that  the  pleasures  men  seek  by  a  course  of 
sin,  maybe  had,  and  may  be  had  with  advantage,  in  a 
course  of  duty. 

To  this  we  may  add,  that  there  are  many  sins,  in 
which  there  is  no  real  pleasure  at  all.  This  is  evident 
of  those  sins  which  do  not  consist  in  an  unlawful  en- 
joyment of  the  creatures,  but  in  a  direct  aifronting  of 
the  Creator.  Thus  it  cannot  be  alleged,  without  tiie 
greatest  absurdity,  as  well  as  impiety,  that  there   b. 


Not  charseable  on  God.  4(5 


'b 


any  pleasure  annexed  to  the  sins  of  profaneness,  blas- 
pheming,   mocking    religion,    censuring   God's    laws, 
word  or  works,  or  the  like  ;  no  person   ever  pretend- 
ed, that  that  common  sin  of  cursing  and  swearing  had 
any  tendency  to  promote  his  health,  or  increase  his  es- 
tate :  the  Author  of  nature  is  infinitely  free  from  an- 
nexing any  pleasure  to   these  unnatural    practices  :   if 
men  have  made  them  in  any  sort  pleasant  to  themselves 
by  custom,  all  that  this  argues  is,  their  outrageous  con^i 
tempt  of  God,   (for  which   he    never   gave  them  any 
cause)   which  is  so  great,    that  they  take    pleasure  in 
expressing  it.     The  same  consideration  might   be  ap- 
plied, not  only  to  the  sins  that  are  most  immediately 
•against  the  love  of  God,  but  also  to  these  that  are  most 
immediately  against  the  love  of  our  neighbours,  as  ha- 
tred, wrath,  malice,  Lc.     These  words  or  actions,  by 
which   a  man  wrongs  his  neighbour's   reputation,  by 
bixkbiting,  or  disturbs  his  peace   by  contention,  have 
no  proper  tendency  to  promote  a  man's  own   peace  or 
reputation,  but  the  contrary.  It  is  indeed  otherwise  as 
to  those  sins  by  which  a  man   wrongs  liis  neighbours'^ 
interest  by  injustice;  but  it  is  as  true,  that  as  the  plea- 
sures of  intemperance   may  be  had  in    a  greater  abun- 
dance  in  a  life  of  sobriety  ;   so  the    profits  of  injustice 
may  be  had  much  more  safely  in  a  life  of  industry:  nor 
can  any  pretend  to  be  under  any  necessity  to  injustice; 
for  if  a  man  be  in  such  a  condition   (which  however  is 
very  rare)  that  he  can  neither  get  the  necessary  means 
of  sustenance  by  his  own  indu'^try,  nor  by  the  charity 
of  others,  the  indulgent  laws  of  God  make  some  things 
to  be  in  that  case  just   and  lav/ful,  that  would   not  be 
so  otherwise. 

These  things  serve  to  prove,  that  there  is  no  pleasure 
in  nature  peculiar  to  sin  ;  it  is  no  less  certain  that  there 
is  no  trouble  peculiar  to  duty  :  any  man  may  fully  satis- 
fy himself  of  thi^,  by  taking  a  particular  view  of  the 
several  parts  of  true  holiness.  The  love  of  God,  and 
of  our  neighbour,  which  is  the  fulfilling  of  the  law,  is 
so  far  from  ha  zing  any  trouble  annexed  to  it,  that  it  is 
the  pleasaatest  disposition  the  mind  of  man  is  capable 
of;  and  is  a  demonstration  of  what   the  apostle  John 


A^  The  Sins  of  Men 

teaches  us,  that  God's  commandments  are  not  grievous. 
Many  indeed  have  a  strange  aversion  from  these  du- 
ties J  particularly  from  the  serious  exercises  of  the 
love  of  God,  which  they  avoid,  as  if  it  were  a  dis- 
ease :  but  these  are  the  exercises  of  heaven,  where  no 
trouble  can  enter  and  are  real  foretastes  of  it,  as  well 
as  preparations  for  it.  The  antipathy  men  have  to 
these  duties,  the  more  it  is  considered,  the  more  it  will 
appear  unaccountable.  No  man  can  pretend,  that  the 
love  of  God  tends  to  impair  his  health  or  waste  his  for- 
tune, as  the  love  of  lusts  and  idols  oftentimes  do. 

If  a  man's  charity  to  his  neighbour  sometimes  im- 
pairs his  interest,  yet  it  does  not  ruin,  but  rather  tends 
to  secure  it  ;  and  it  is  certain,  there  never  were  so 
many  impoverished  by  charity,  as  have  been  by  de- 
bauchery and  extravagancies,  or  even  by  covetousness, 
>vhich  so  frequently  loses  what  it  has,  by  grasping  at 
tnore.  Faith,  and  reliance  on  Christ  Jesus,  do  not  cause 
isuch  shameful  disappointments,  as  commonly  flow  from 
reliance  on  the  world  and  the  flesh.  To  be  heavenly- 
minded  does  not  eat  away  a  man's  flesh,  as  worldly 
anxiety  does.  Temperance  does  not  lead  to  diseases, 
nor  industry  to  poverty,  nor  humility  to  contention, 
nor  honesty  to  shame.  Meekness  and  kindness  do  not 
make  a  man  pine  away,  as  envy  does  :  nor  will  a  man 
blush  for  being  found  true  to  his  word,  and  just  in  his 
dealings.  It  were  easy,  by  taking  a  view  of  the  other 
duties  of  a  holy  life,  to  shew,  that  not  only  there  is  no 
peculiar  trouble  in  them,  but  that  really  in  their  own 
nature  they  have  no  tendency  to  trouble  at  all,  but  ra- 
ther the  contrary,  as  will  be  considered  more  directly 
afterwards. 

There  are  perhaps  only  two  particular  duties,  that 
may  be  objected  against  this  assertion,  viz.  Uepcntance 
for  siriy  and  uffertng persecution  for  righteousness'  sake, 
when  called  to  it.  As  to  repentance,  it  cannot  be 
denied,  but  that  both  sorrow  for  sin,  and  mortifying 
corruption  have  some  trouble  and  uneasiness  in  them  ; 
but  that  trouble  is  neither  the  native  fruit  of  duty  and 
obedience,  but  of  sin,  nor  is  it  peculiar  to  duty,  and 
the  pleasure  of  it  surpasses  its  trouble  ;  the  une^isiness 


.,f. 


Noi  e^argtahh  on  Ood.  4i7 

Chat  is  m  repentance,  is  not  the  fruit  of  obectience,  but 
disobedience  ;  because  liad  mankind  continued  in  their 
duty,  there  would  have  been  no  occasion  for  repen- 
tance ;  nor  is  the  trouble,  that  is  in  this  duty,  peculiar 
to  it  ;  tor  impenitent  sinners  have  consciences,  which, 
like  serpents  in  their  breasts,  can  sting  them,  aiid  cause 
more  uneasiness  oftentimes,  than  the  deepest  humilia- 
tion can  give  a  believing  penitent.  Faithless  remorse 
was  far  more  painfu)  to  Judas,  than  goc^dly  -sorrow  was 
to  Peter,  There  are  some  kinds  of  melancholy,  which 
human  nature  takes  pleasure  in  ;  and  surely  tne  no- 
blest, and  most  rational  melancholy  in  the  world  is, 
melancholv  for  these  unworthy  actions,  by  which  we 
have  lost  the  chief  perfection  of  cur  nature,  (Ae  image 
of  Ood;  by  which  we  have  made  such  unbecoming  re- 
turns to  his  infinite  kindness,  and  forfeited  his  inestima- 
ble favour,  presence,  and  friendship  :  no  wonder  such 
a  melancholy,  as  this,  should  have  something  of  a  sub- 
lime pleasure  in  it,  since  it  is  plainly  an  exercise  of  the 
love  of  God  :  besides,  we  should  consider  that  that  gos- 
pel repentance,  which  we  are  obliged  to,  ought  to  be 
joined  ^^'ith  hope  in  God's  mercy,  through  the  merits  of 
his  Son  ;  and  hence  it  is,  that  by  the  exercise  of  the 
love  of  God,  and  hope  in  his  mercy,  (which  are  the 
sources  of  this  sorrow,  and  the  concomitants  of  it,) 
those  that  have  most  experience  of  it,  when  they  at- 
tain to  the  greatest  melting  of  heart  that  wav,  find  such 
satisfaction,  that  they  desire  more  of  it:  their  sin  is  the 
cause  of  their  sorrowing,  which  is  their  duty,  and  that 
duty  gives  them  pleasure  and  comfort  ;  not  that  it  can 
merit  it,  but  that  it  is  a  mean  of  it. 

As  to  that  part  of  repentance,  which  consists  in  the 
mortifying  of»corruption,  neither  is  the  trouble  of  this 
duty  peculiar  to  it,  A  wicked  man  oftentimes  cannot 
gratify  one  corruption  without  mortifying  another  ; 
the  graces  of  God's  spirit  are  linked  together  by  a  gol- 
den chain  tliat  cannot 'be  dissolved  ;  but  the  corrup- 
tions of  nature  are  full  of  contradictions  and  inconsis- 
tencies, and  make  the  soul  that  is  enslaved  by  them  a 
Babel  of  confusion.  The  love  of  riches,  the"  love  of 
honour,  and    pleasures,  pride,    covetousness,    vanity, 


48  Tilt  Sins  of  Mtn 

and  luxury,  justk  and  interfere  in  a  thousand  various 
rencounters.  They  are  justly  compared  by  Solomon  to 
the  daughter  of  the  horse-leech,  Prov.  xxx.  15.  Ever 
crying,  *'  give,  give,"  and  to  the  grave,  that  never 
says,  *'  it  is  enough  :"  so  that  if  mortifying  our  cor- 
ruptions be  uneasy,  the  satisfying  them  is  absolutely 
impossible. 

As   to  the  other  duty,  viz.  SuiTerlng  for  righteous- 
ness* sake,  when  called  to  it ;  this  is  neither  a  just  ob- 
jection  against  the  doctrine,  nor  against  the  particular 
arguments   adduced  to  confirm    it.     This  will  appear, 
by  reflecting  on  what  was  hinted  before,  namely,  that 
we    are  obliged  in  justice    to   distinguish  carefully  be- 
tween God's  actions,  and  those  of  his  creatures  ;   and 
that  the  same    reasons  which   prove  we  cannot  blame 
God   for  our   own    sins,  prove   also,  that    we    cannot 
blame  him  for  the  sins  of  others.     The  reasons  already 
adduced  shew,  that  God  is  infinitely  free  from  the  blame 
of  these    evil  inclinations    in  wicked  men,  that    make 
them   persecute   others  who  are  more    righteous  than 
themselves  ,  and  therefore  it  is  the  height  of  inju-^tice 
in  men  to  blame  him  for  the  persecutions  they  suffer  ; 
though,  after    all,   the   best  men  know,  that  they  suf- 
fer   infinitely  less  than  they  deserve  :   God  is   so  far 
from  being  the  author  of  persecutions,  that  in  number- 
less instances  he  entirely  prevents  and  hinders  tliem  in 
a  verv  remarkable  manner,  and  always  restrains  them, 
over-ruling  them  at  the  same  time  for  the  good  of  them 
that  love  him.     We  are  not  competent   judges  of  the 
reasons  wliy  God  does  not  hinder  all  as  well  as  some  of 
these,  or  the  like  fruits  of  sin  ;   yet  this  much  we  may 
know  of  many  persecutions  by  their  vis.ble  effects,  that 
of  all   the    events   in  the  world,  there  Jfre  few,  per- 
haps, by  which  religion,  that  is,  the    true    interest  of 
mankind,  has   reaped  more   benefit,   considering    how 
they  have  been  over-ruled  by  Providence,  for  promot- 
ing tiiose  very  ends,  against  which   evil  men  designed; 
them,  that   is,   the  propagating   and    confirming  of  the 
truth,  promoting  the  power  of  godliness,  the  trial,  ex- 
ercise, triumph,  and  splendor  of  grace  in  the  saints  of 
Go'\f  wh.ich  arc  uuiong  the  brigl.teot  event:  that  have 


Mot  chargeable  on  God.  49 

adorned  the  theatre  of  the  world,  and  history  of  man- 
kind.    Besides  all  this,   it  is  plain,    whatever  troubles 
good  men  may  suffer  for  the  testimony  of  a  good  con- 
science,  they   are   but  troubles  that  others  suffer  oft- 
times   without   that    testimony  j  and    therefore  these 
troubles  are  no  just  objection   against  holiness,  unless 
we  were  certain  to  be  secured  from  trouble  by  wick* 
edness  ;   but  this    is    so   false,  that    it   is   evident  God 
keeps  up  such  order  in  the  world,  that  men  suffer  much 
oftener  by  sin,  than  by  duty  ;   and,  what  Math  the  jus- 
tice of  magistrates,  the   special  judgments    of  Provi- 
dence, and  the  native  effect  of  sin  ;   it  is  certain,  that 
all  that  some  men  have  ever  suffered  for  righteousness, 
is  incomparably  less  than  what  others   have   suffered 
for  wickedness.     It  may  perhaps  be  objected,  that  be- 
sides   the  case   of  persecution,  even   in   the   ordinary 
course  of  things,  several  duties  of  a  holy  life  expose 
men  to  various  injuries  and  affronts,  as  meekness,  hu- 
mility, forgiveness,  and   the  like.     In  answer   to  this, 
we  should  reflect.  That  these  duties  are  misunderstood, 
if  they  be  imagined  to  hinder  self-defence  ;   when  du- 
ty is  practised,  instead  of  being  hinderances,  they  are 
helps  to  it  J   if  sometimes  they  expose  men  to  injuries, 
the  contrary  vices  are  no  security  against  such  injuries; 
the  vain-glorious  are  oftentimes  affronted  as  well  as  the 
humble;  and  proud  oppresr-ors have  generally  far  more 
enemies  than  the  meek  and  the  just.  The  like  may  be 
said  of  many  other    sins  and   duties,    when  compared 
together  :   and  nothing  is   more  certain,   ihan,    that  as 
there  is  no  pleasure  peculiar  to  sin,  so  there  is  no  trou- 
ble peculiar  to  duty  ;  and  that  as  the  pleasures  that  may 
be  sometimes  had  in  sin,  are  pleasures  which  have  not 
a  necessary  or  direct  tendency  to  excite  to   it,  so  the 
troubles  that  sometimes  attend  holiness,  are   troubles, 
which  holiness  itself  has    no   natural  tendency  to   pro- 
duce.    From  all   which    it  appears,  that  as  God  is  the 
author  of  eternal  motives  against  sin,  so  he  is  the  au- 
thor of  no  temporal  motives  to  it. 

It  is  still  a  further  confirmation  of  the  doctrine.  That 
God  has  proposed  very  rational  temporal  motives 
against  sin.    This  will  appear  by  reflecting,  that  there 


T  ^c*.- 


60  ThQ  Sins  of  Men 

are  even  in  this  life  innumerable  pleasures  peculiar  to 
holiness,  and  innumerable  troubles  peculiar  to  wicked- 
ness ;  both  these  have  been  hinted  at  already  :  but  it 
is  proper  here  to  consider  them  a  little  further,  though 
it  is  scarce  possible  to  enumerate  and  describe  them 
fully,  the  subject  being  in  effect  inexhaustible  ;  it  is 
sufficient  to  our  purpose,  to  take  a  general  view  of  it. 
The  word  of  God  tells  us  *'  that  the  ways  of  wisdom 
are  the  ways  of  pleasantness  and  peace  :  That  Christ's 
yoke  is  easy,  and  his  burthen  light  :  That  gladness  is 
sown  for  the  upright  in  heart  :  That  the  fruits  of  the 
Spirit  are  love,  joy  and  peace  :  That  it  is  the  privi- 
lege, and  should  be  the  practice  of  believers  to  rejoice 
even  evermore :  That  the  joy  unto  which  they  have 
access,  is  a  joy  unspeakable,  and  full  of  glory  :  That 
their  peace  is  perfect  peace,  and  a  peace  that  passeth 
all  understanding  :'*  Both  the  prophets  and  apostles 
employ  the  most  beautiful  images  in  nature  to  paint  to 
us  the  greatness  of  these  joys  ;  as  when  they  speak  of 
the  oil  of  joy,  garments  of  praise,  everlasting  joy  on 
their  heads  ;  the  budding  and  blossoming  of  the  rose  ; 
the  time  of  the  singing  of  birds  ;  the  joy  of  banquets 
and  marriage-feasts  :  and  they  represent  the  lifeless 
part  of  the  creation  as  joining  in  the  triumph  of  God's 
people,  the  mountains  and  hills  breaking  forth  before 
them  into  singing,  and  all  the  trees  of  the  fields  clap- 
ping their  hands  ;  besides  many  other  bright  images, 
whose  scope  is  to  shew,  that  a  life  of  faith  and  holi- 
ness is  the  way  to  the  greatest  solid  joy  here,  as  well 
as  hereafter. 

If  many  sincere  believers  do  not  attain  to  all  these 
joys,  yet  that  cannot  weaken  the  force  of  the  argu- 
jnejit  in  view  ;  they  must  impute  the  imperfections  of 
these  joys  to  the  weakness  of  their  faith  and  love.  It 
is  sufficient  to  our  purpose  that  God  proposes  such  mo- 
tives to  holiness,  as  should  excite  men  to  higher  and 
higher  advancements  in  it.  It  is  certain,  all  these  joys 
have  been  attained  by  some  good  men,  and  are  offer- 
ed to  all ;  and  even  those  who  never  felt  any  of  them, 
may  yet  reasonably  be  persuaded  of  the  reality  of 
them,  by  considering  the  nature  of  taith,  and  all  tUe 


Not  chargBabU  Ml  God.  51' 

duties  of  the  covenant  of  graee  on  the  one  hand,  andT 
the  promises  of  it  on  the  other. 

If  we  consider  the  nature  and  design  of  holiness  ; 
it  is  not  merely  a  preparation  for  happiness,  but  also 
an  ingredient  of  it.  And  it  is  a  very  just  as  well  as 
common  observation.  That  grace  is  glory  in  the  end  ; 
icis  an  imitation  of  the  disposition  and  employment  of 
these  who  are  already  happy,  and  consequently  has 
the  nearest  resemblance  to  their  state.  Nothing:  can 
be  more  evident  in  the  nature  of  the  thing,  than  that 
the  true  happiness  of  the  soul  must  increase  in  propor- 
tion to  its  union  to  the  infinite  source  of  all  happiness 
and  joy.. 

Faith  in  Christ  has  for  its  object  the   gladest  tidings ^ 
we  can  conceive,  and  the  greatest  gift  we  can  desire. 
The  love  of  God  contemplates   infinitely  amiable  ex- 
cellency and  beauty,,  and   lays   hold  on  all-sufficiency. 
The  sincere  and  gracious  love  of  our  neighbour  is   so 
delightful   a   duty,  that   all  the  pleasures   of  society, 
which  even  wicked   men  enjoy,  are  founded  on  some 
resemblances   of  it.     Meekness,  humility   and    disen- 
gagement of  mind  from  the  world,  give  such  serenity 
and  tranquillity  of  spirit,  as  is  inestimable.     Contem- 
plation is  one  of  the  most  valuable   enjoyments  in   the 
world  ;   a  great  part  of  holiness  consists  in  the  noblest 
kind  of  it  :  all  we  can  know,  is  either  something  con- 
cerning God  or  his  creatures  ;   and  surely  the  noblest 
view  of  the  latter  is  in  the  contemplating  of  their  rela- 
tion to  the  former  ;   all   of  them  manifest  his  glory  : 
and  therefore  if  we  were  accustomed  to  consider  them 
in  that  light,  whatever  way  we  turned  our  view,  eve- 
ry sensible  object  might  be    matter  of  spiritual  joy. — 
To   all   which  we   may   add,  that   the  well-grounded 
hope  of  eternal  happiness,  if  duly  improved,  is  a  great- 
er present  pleasure  than  any  earthly  enjoyment  what- 
soever. 

If  we  consider,  on  the  other  hand,    the  promises  of 
the  covenant  of  grace,  it  is  plain  that  God  promises  to 
his  people,   not  only  future  happiness,  but  also  present 
peace,  pardon   of   sin,   strength  to  perform   duty,  ac- 
ceptance of  it,   communion  v/ith  himself,  comfort  un- 


52  The  Sins  of  Men 

der  affliction,  returns  of  prayer  ;  and  which  compre- 
hends numberless  blessings,  that  he  will  make  all  things 
work  together  for  their  good,  and  let  nothing  separate 
thern  from  his  love.  These  are  the  present  encour- 
agements God  proposeth  to  duty  ;  and  surely,  they 
are  incomparably  more  important  than  any  other  mo- 
tives which  the  devil  or  wicked  men  can  offer  against 
it. 

Let  us  take  a  short  view,  in  the  next  place,  of  the 
present  troubles  that  natively  flow  from  wickedness, 
many  of  which  are  peculiar  to  it;  this  will  serve  to  vin- 
dicate God's  holiness,  and  to  shew  his  goodness  in  the 
frame  of  cur  nature  in  contriving  it  so,  that  these  things 
that  are  contrary  to  our  greatest  interest  should  be  at 
the  same  time  inconsistent  with  our  present  ease;  which 
is  surely  a  very  rational  motive  to  avoid  them  :  perhaps 
indeed  many  of  these  uneasinesses  that  attend  sin  may 
be  the  absolutely  necessary  consequences  of  it.  Thus 
it  is  necessary  in  the  nature  of  the  thing,  that  desires 
and  passions  that  cannot  be  fully  satisfied,  should  be 
exceedinoiy  tormenting  ;  but  it  is  no  less  certain,  that 
many  of  the  troi.bles  that  are  inseparable  from  sin,  are 
not  so  properly  owing  to  the  necessity  of  the  thing,  as 
to  a  good  and  wise  contrivance  for  maJdng  it  more 
hateful  to  us. 

The  two  great   sources    of  our  sinful  actions,  are, 
unruly  desires  and  bitter  passions  ;  and    they    are    the 
great  sources  of  our  troubles  as  v/cll  as  our  sins.     Aj 
to  the  former,,  it  was  observed  already,  how  they  en- 
tangle men's  mind,  almost  in  a   constant  train  of  per-- 
plexities  and  disquiet,  painful   impatience,   superfluous, 
toil,   anxiety,  loathing,  grief  and  vexation.  Bitter  and. 
malicious   passions  are    no   better,  but  rather  worse  ; 
they  tend  to  make  us  enemies  to  cur  fellow-creatures, 
and  make  them  so  to  us  ;  and  are  the  greatest  cnemiea 
of  all  themselves.     When  they  exert  themselves  with 
vigour,   they  are  like  furious  storms  and  tempests,  fill- 
ing  the  soul  with   disorder    and  confusion,   and    mak-. 
ing  it   like  troubled   waters,  when  they  cannot    rest  :- 
when  they  cannot    be   satisfied,  they,  frequently  rack 
suid  harass  men's  breasts  with  pains  that  cannot  be  des^. 


Not  chargeable  on  God.  53 

cribed,  and  that  sometimes  with  such  violence,  as  un- 
hinges the  frame  of  their  nature,  and  ruins  soul  and 
body  at  once.  When  they  are  gratified,  and  obtain 
their  end,  if  it  gives  any  joy,  it  is  but  the  joy  of  de- 
vils, and  such  pleasure  as  is  in  hell,  that  is  to  say,  plea- 
sure in  the  misery  of  others  :  Instead  of  that,  often- 
times they  have  been  observed  to  turn  to  a  thousand 
melancholy  wishes  that  they  had  been  restrained  : 
sometimes  one  passionate  word  or  action  proves  the  be- 
ginning of  a  long  chain  of  confusion,  strife,  conten- 
tion, and  all  the  other  wormwood  thai  embitters  hu-. 
man  life  ;  which  would  be  vastly  more  tolerable  and 
pleasant  than  it  is,  notwithstanding  all  its  other  disas- 
ters, were  it  not  for  those  furies  in  men's  own  breasts, 
which  not  only  lead  them  to  misery,  but  anticipate  it, 
and  torment  them  before  the  time. 
,.  It  would  be  too  long  to  enumerate  even,  all  the  re- 
markable present  disadvantages  th^it  attend  wicked- 
ness ;  such  as  comfortless  affliction,  and  unsatisfyino; 
prosperity,  dismal  fears  of  death,  and  confounding  ibre- 
thoughts  of  judgment  and  eternity,  (which  will  be 
sometimes  so  importunate  as  to  force  their  way  through 
all  the  amusements  and  diversions  that  are  made  use 
of  to  keep  them  out)  remorse  of  conscience,  which  is 
a  refined  sort  of  pain,  when  the  blood  of  sprinkling  is 
not  applied  for  curing  it..  Every  vice  seems  to  have 
some  way  of  punishing  itself  :  Pride  makes  every  af- 
front almost  a  torment  ;  Envy  hinders  a  man  from 
relishing  his  own  enjoyment  till  he  see  his  neighbour'.! . 
misery  ;  Impiety  makes  those  thoughts  and  discourses 
of  God  (which  otherwise  would  be  ravishing)  to  be 
uneasy  and  perplexing.  While  men  entertain  such  , 
plagues  in  their  souls,  it  is  of- little  importance  to - 
their  peace  and  happiness,  that  all  is  right  without, 
when  all  is  wrong  within  :  In  the  midst  of  magn'ficent 
buildings,  sumptuous  feasts,,  gay  clothing,  and  all  the 
other  fantastic  pageantry-  he  can  desire,  the  slave  of 
sin  is  still  but  a  painted  sepulchre,  outwardly  bright  and 
beautiful,  inwardly  full  of  filth  and  rottenness.  From, 
all  which  it  is  evident,  that  God  is  so  far  from  bejnd- 
the- author  even  of  any  temporal    motives  to  sin^  iharr 

E  2-. 


5i  'i'ht  Sim  of  Mtn 

he  has  ortkred  matters  so,  that  the  rational  motives 
against  it,  even  in  this  life,  are  incomparably  superior 
to  any  that  can  be  adduced  for  it. 

Beside  tlie  troubles  annexed  to  sin,  whose  pro- 
per tendency  is  certainly  to  restrain  it,  we  may  ob- 
serve likewise;  several  principles  God  has  implanted 
inwardly  in  the  frame  of  our  nature,  and  several  things 
he  has  established  in  the  order  of  providence,  that  have 
a  very  native  tendency  to  the  same  good  end,  and  in 
numberless  instances  are  effectual  that  way.  Thus,  it 
is  God,  that  has  given  us  the  faculty  of  reason,  by 
which  no  doubt  men  avoid  many  sinful  actions  ;  and, 
if  they  improved  it  right,  would  hate  every  sin.  We 
are  obliged  in  justice  to  thank  God  for  giving  us  that 
faculty,  and  to  blame  our  sins,  and  not  him,  for  our 
voluntary  abuse  or  neglect  of  it.  If  a  poor  man  re- 
ceive a  thousand  talents  in  a  gift,  every  body  will  own 
ihat  he  is  obliged  to  acknov/ledge  his  benefactor  for  all 
the  good  things  he  purchases  by  that  money,  and  to 
blame  himself  o«ly,  if  he  misimproves  and  squanders  , 
away  any  part  of  it.  And,  indeed,  if  we  inquire  nar--  . 
rowly  into  the  nature  of  sin,  we  shall  find,  that  every 
sin  is  an  abuse  of  some  good  gift  that  God  has  given  us, 
which  is  in  itself  good,  and  might  have  been  improved 
to  excellent  purposes. 

It  is  God  that  has  implanted  in  men  that  natural  con- 
science, which  is,  as  it  were,  God's  lieutenant  or  de- 
puty in  the  soul,  and  which  gives  such  an  indelible 
sense  of  the  difference  between  moral  good  and  evil  j 
that  they  who  cherish  sin  most  in  themselves,  cannct 
oftentimes  but  hat^  it  in  others,  so  that  a  man  abhors 
his  own  corruptions  when  he  sees  them  in  his  nearest 
friends,  or  in  the  child  of  his  bosom.  Thus  they  who 
are  most  addicted  to  pride,  oppression,  treachery,  or 
ingratitude,  do  frequently  condemn  these  when  prac- 
tised by  others  j  and  though  this  natural  conscience  is- 
farfrom  hindering  every  sin,  yet  certainly  it  hinders 
and  restrains  a  great  many.  It  is  a  principal  means  of 
hindering  the  world  from  running  into  a  chaoB  ;  and 
11  Its  good  influence  that  way  is  owing  to  God. 
Fur^^er  J  God  has  implanted  in  us  that  thirst  aftoc 


Not  ehargeabk  on  God.  do 

complete  happiness,  which  is  the  spring  of  men's  ac- 
tions ;  and  since  the  above-mentioned  faculty  of  rea- 
son shows  where  that  thirst  may  be  satisfied^,  the  di- 
rect tendency  of  both,  if  duly  improved,  would  be  to 
lead  the  soul  to  the  eternal  fountain  of  all  good.  God 
has  also  planted  in  us  several  principles  which  should 
tend  to  promote  our  love  to  him  and  his  creatures  ; 
as  for  instance,  that  delight  in  the  contemplation  of 
things  that  are  most  perfect  and  excellent  in  their  kind,^ 
which,  if  duly  improved,  would  excite  us  to  the  con- 
templation of  God's  perfections  that  are  unchangeable 
and  infinite.  As  to  the  love  of  our  neighbour,  there  is 
that  sympathy  in  human  nature,  which  makes  a  man 
in  some  degree,  feel  the  miseries  of  others,  when  he 
sees  them,  unless  he  has  acquired  such  an  unnatural 
temper  of  mind,  as  is  no  small  degree  of  misery  it* 
self:  beside  this,  God  has  laid  a  very  rational  founda- 
tional for  Universal  Friendship,  by  making  all  mankind 
spring  from  one  family,  so  that  they  are  all  united  by 
the  ties  of  blood-relation  :  he  has  taken  care  also  to 
cement  them  by  their  very  necessities  ;  for  it  is  plain, 
that  of  all  earthly  creatures,  men  have  most  need  of 
mutual  help,  and  of  society,  in  order  to  their  subsist^ 
ence  and  comfort. 

In  the  order  of  providence,  God  has  so  contrived^ 
things,  that  most  kinds  of  wickedness  are  generally  at- 
tended with  present  outward  shame  and  punishment. 
Of  all  these  that  practise  the  greatest  wickedness, 
few  dare  openly  defend  it  ;  they  rather  take  all  pre- 
cautions to  hide  it  j  hence  the  apostle  judged  it  proper 
vo  recommend  to  christians  living  among  heathen*^, 
*^  Whatsoever  things  were  lovely,  whatsoever  things 
were  of  good  report  ;"  And  hence  also  it  is,  that 
when  men  are  persecuted  really  for  rightecusness*^ 
sake,  they  must  first  be  branded  with  wickedness,  and 
generally  calumny  must  pave  the  way  for  persecution. 
To  all  this  we  may  add.  That  the  divine  ordinance  of 
magistracy  is  plainly  owing  to  the  special  wisdom  and 
goodness  of  providence,  and  it  is  certainly  every  where 
in  numberless  instances  an  effectuul  terror  to  evil 
dcersr 


56  The  Sins  of  Men 

Beside  all  these  restraints  that  God  has  laid  upon  sin 
by  the  present  shame  and  punishment  that  so  frequent"- 
ly  attends  it,  he  has  laid  other  very  powerful  restraints 
upon  it,  by  the  shortness  and   insignificancy  of  all  the 
pleasures  that  can  be  had  by  it  ;  this  appears  from  the 
shortness  and  uncertainty  of  human  life  ;   but  it  is  not 
the  uncertainty  of  life  only  that   makes   the  pleasures 
of  it  uncertain  :   for  though  we  were  never  so  sure  of 
life,  that  cannot  secure   us   of  the   enjoyments    of  it ; 
they  are   liable  to  a  thousand  dangers,  which    all  the 
precautions  human  prudence    can  suggest,  are  not  ca- 
pable always  to  prevent.     If  we  consider,  that  all  the 
pleasures  in  sin,  are  pleasures  which  we   are  sure   to 
part  with  at  death,  and  arc  not  sure  to  retain  till  then  ; 
that  let  men  idolize  them  never  so  much,   the  pleasure 
of  them  at  its  height  is  very  inconsiderable,  and,  little 
as  it   is,   naturally  decaying  ;   that  the  pursuit  of  them 
is  attended  with  much  toil,  and  the  enjoyment  of  them 
with   much   trouble  ;   it  is  plain,  that,   when    for    the 
sake   of  such   decaying,  uncertain,  toilsome,   trouble- 
some vanities,  men  offend  God,  they  may  be  said,  in  a 
very  proper   sense,   Vo  f>ffend  him  without  cause.     But 
what  deserves  our  particular  consideration  on  this  sub- 
ject, is  the  shortness  of  life  ;   men  are  oftentimes  very* 
inconsistent  with  themselves    in    their    peevish    com- 
plaints about  it  ;   sometimes  they  seem  to  grudge  tjiat 
it  is  too  short  for  the  great, business  of  it,  and  yet  live 
as  if  they  thought  it. too   long  for  that    business,  since 
they  delay  it  to  the  end   of  it  :   it  is  plain,  if  our  pre- 
sent life  were  much  longer,  future  rewards   and  pun- 
ishments, by  being  more  distant,  would  have  probably 
weaker   influence  ;   so  it  was  before  the  flood,  and  the 
event  was  answerable  ;  but  as  matters  are  ordered  at 
present,  the  pleasures  of  sio,   and  troubles  of  duty  are 
so  uncertain  and  short-lived,  that  it    is  unaccountable 
how  rational  creatures  are  seduced  to  wickedness  for 
obtaining  the  one,  or  avoiding  the  other. 

To  all  this  we  may  add.  That   mankind  have  natu-- 
rally  swme  sense  of  justice  and  gratitude,  as  well  as  of 
interest;   and  besides  the  motives  in  point  of  interest, 
God  has  given  the  y;reate:it  motives  in  point  of  justice- 


Not  chargeable  on  God.  57 


o 


and  gratitude,  to  excite  us  to  duty  and  restrain  us  from 
sin  ;  reason  teaches  us,  that,  as  we  should  do  justice  to 
all,  by  giving  them  their  own  :  it  is  to  God  we  owe 
ourselves,  and  all  we  have.  He  has  manifested  to  us 
in  his  works  and  word  such  glorious  perfections  as  in 
justice  deserve  the  highest  esteem,  and  particularly- 
such  goodness  as  deserves  the  profoundest  gratitude  ; 
his  long-suffering  and  abundant  goodness  in  providence, 
constantly  returning  good  for  evil,  has  the  most  ra- 
tional tendency  imaginable  to  melt  our  hearts  with  sor- 
row for  sin,  and  to  kindle  in  us  the  greatest  indigna- 
tion against  it.  But  nothing  can  have  a  more  power- 
ful tendency  this  way,  than  his  mysterious  mercy  in 
the  work  of  redemption,  the  love  of  God  in  Christ 
who  died  for  us ;  and,  after  that  blessed  redemption  is 
wrought  for  us,  the  tenderness  and  earnestness  with 
which  God,  in  a  manner,  presses  it  upon  us  in  his 
word,  makes  it  unaccountable  in  those  who  have  that 
word,  to  give  way  to  these  unworthy  thoughts  of  God, 
which  the  text  rebukes  ;  he  not  only  freely  offers  us 
that  redemption,  but  earnestly  importunes  us  to  em- 
brace it  ;  bewails  our  unwiliirigness,  stretcljes  out  his 
hands  to  us  all  day  ;  stands  knocking  at  the  door  of  our 
hearts  ;  condescends  to  reason  with  us,  that  though  our 
sins  be  as  crimson  and  scarlet,  yet  he  can  make  them 
to  be  as  wool  and  as  snow  ;  expostulates  with  us  as  an 
affectionate  father  with  undutiful  children,  why  we 
spend  our  money  for  that  which  is  not  bread  ;  draws 
us  with  cords  of  men,  and  bands  of  love  j  swears 
to  us  he  does  not  delight  in  the  death  of  a  sinner  ;  ar- 
gues the  case  with  us,  wherein  we  can  bear  witness 
against  him,  why  we  should  perish,  and  why  v/e  will' 
not  come  to  him  that  we  may  have  life  ;  beseeches  us 
to  be  reconciled  to  him  ;  and  promises,  if  we  consent, 
that  he  will  keep  us  as  a  seal  on  his  hand,  count  us  as 
his  own  jewels,  and  keep  us  as  the  apple  of  his  eye. 
Surely  these  and  the  like  expressions  of  infinite  conde- 
scension, have  the  most  native  tendency  possible  to 
dissuade  men  from  offending  God,  and  ruinino-  them- 
selves. This  is  plainly  the  design  of  them,  "and,  on 
many  accounts^  is  the' happiest   effect  of  them  ;  and 


58  The  Sins  of  Men 

vvhatevet-  use  men  make  of  them,  these  manifestations 
God  gives  of  himself  in  his  word,  with  the  other  ma- 
nifestations of  himself  in  his  works,  make  conjunctly 
a  complete  proof  of  the  apostle's  doctrine,  and  shew, 
that  God  can  take  heaven  and  earth  to  witness  that  he 
is  infinitely  free  from  the  blame  of  men's  sin  and  mis- 
cry  ;  that  if  they  perish,  the  blood  of  their  souls  must  ^ 
bq  upon  themselves,  and  that  their  ruin  is  the  fruit  of 
their  own  doings,  and  not  of  his. 

After   insisting  so  much   in  proposing  the  evidences 
of  the  doctrine,  it  will  be  the  easier  to  apply  them  for 
answering  the  objections  against    it,  which  are  drawn 
either    from  God's  decrees,  or  his  providence  :  the  rea- 
sons that  vindicate  the  latter   do  at  the  same  vindicate 
the  former  ;   and  therefore  the  former  needs  not  much 
be  insisted  on  ;   it  is  plain,  that  if  God  does  not  actual- 
ly tempt  men  by  his  providence  in  time,  he  never  de- 
creed to  do  it  from  eternity  ;  the  scriptures  make,  and 
all    sound    Christiar.s   believe,    a   difference,    betwixt 
what  God  decreed  to  do  himself,  and  what  he  decreed 
to  permit  in  others  ;  and  though  reasons   of  both  may 
be  unknown,  yet  we  are  obliged  in  reason  to  believe 
they  are  not  unjust  ;   not  only  the  reasons  of  God's  de- 
crees,, but  his  decrees  themselves  are  unknown  till  the 
event   discover   them  ;   and  surely  it  is  the  wildest  ab- 
surdity for   men   to   allege  that  they  are  tempted  by 
things  Uiey  know  nothing  about.     God   in  his  decrees 
laid  down    measures    for   hindering  innumerable  sins, 
which  would    otherwise   have  happened,  were  it  not 
for  the  restraints  of  his  providence  and  his  grace  :  so 
that  if  his  decrees  should  be  considered  on  this  subject 
at  all,  we  should  consider,  that  his  decrees,  as  execu- 
ted by  his  providence,  are   not  the  cause    of  sin,  but 
the  cause  why  there  is  not  vastly  more  wickedness  in. 
the  world  than  there  is.  and  why  the  wickedness  that 
is  in  the  world  is  so  much  restrained,  and  kept  within 
such  bounds,  and  over-ruled  for  such  good  ends. 

As  to  objections  drawn  from  providence,  the  most 
remarkable  of  them  that  are  found  either  in  the  wri- 
tings of  libertines,  or  that  great  source  of  libertinism, . 
the    suggestions    of   natural  corruption,    are   perhaps > 


Not  ehargtahh  on  God.  69 

these,  isty  That  it  is  God  himself,  who  has  endowed 
the  creatures  with  that  goodness  and  pleasure,  that  in- 
clines us  to  idolize  them  ;  That  he  has  implanted  in  us 
desires  after  them,  and  yet  has  made  laws  contrary  to 
those  desires,  as  if  we  had  laws  given  us  one  way,  and 
desires  another  way  ;  That  these  tempting  objects 
continue  pleasant  and  delightful,  even  when  abused 
by  wicked  men  in  the  pursuit  or  enjoyment  of  them  ; 
and  lastly,  that  we  are  placed  in  such  circumstances, 
that  they  surround  us  on  all  hands,  and  make  continual 
impression  on  our  senses. 

As  to  the  first  suggestion.  That  it  is  God  that  has 
made  these  objects  (and  made  them  so  pleasant)  which 
tempt  us  to  sin,  or,  to  express  the  thing  truly,  which 
we  pervert  into  an  occasion  of  sin  :  this  is  so  far  from 
being  a  just  reflection  on  God,  or  an  excuse  for  us,  that 
it  is  the  very  reverse.  This  is  the  thing  that  testifies 
God*s  goodness  to  us,  that  he  has  given  us  so  many 
good  creatures  to  enjoy,  which  are  both  useful  and 
delightful  to  us,  and  therefore  should  excite  us,  not 
to  sin  against  him,  but  to  love  and  obey  him  ;  and  this 
is  the  very  thing  that  shews  our  inexcusable  folly  and 
ingratitude,  that  the  objects  we  prefer  to  God,  are  his 
own  creatures,  and  the  things,  for  the  sake  of  which 
we  offend  him,  his  own  gifts. 

It  is  not  the  true  worth  and  real  goodness  that  God 
has  put  in  the  creatures  that  is  to  be  blamed  for  our 
preferring  them  to  the  Creator,  but  a  false  and  ima- 
ginary worth  we  feign  in  them  ourselves.  It  is  law- 
ful, yea,  it  is  our  duty  to  have  a  true  esteem  and  va- 
lue for  God's  creatures,  as  they  are  manifestations  of 
his  glory,  or  fruits  of  his  hounty  ;   sin  does  not  consist 

in  valuing  the  creatures,  but  in  over-valuing  them. 

The  former  shews  a  man*s  esteem  of  the  author  of 
them  ;  it  is  the  latter  that  makes  us  neglect  him.  If 
we  loved  the  creatures  only  in  proportion  to  their  real 
worth,  there  would  be  no  irregularity  or  disorder, 
consequently  no  sin  in  it.  It  would  be  the  perfection  of 
our  nature,  if  all  our  desires  bore  a  true  proportion 
to  their  objects  ;  sin  breaks  that  proportion  j  it  ima- 
gines a  kind  of  all-sufficiency  or  independency  in  the 


^0  The  Sins  of  Men 

creatures  ;  this  is  the  most  chimerical  imagination  in 
the  world,  and  it  is  the  great  cause  of  all  our  folly  : 
it  is  plain  it  is  a  creature  of  our  own  j  God's  works 
cannot  be  blamed  for  it  ;  their  true  worth  is  not  the 
cause  of  our  false  esteem,  nor  can  it  be  made  an  ex- 
cuse for  it.  All  the  creatures  declare  their  own  insuf- 
ficiency with  the  clearest  evidence  ;  they  direct  us  to 
their  Author,  and  acknowledge  their  absolute  depen- 
dence upon  him. 

If    men  therefore  are   deceived  in  this  matter,  it  is 
because  they   impose  upon  themselves  ;   their  error  is 
wholly  inexcusable.     Every  practical  error  indeed  is 
so,  because  it  is  voluntary.     A  man  may  be  passive  in 
believing  the  truth;  irresistible  evidence  may  force  his 
assent  to  it.  Falsehood  is  incapable  of  such  evidence;  it 
is  impossible  that  the  devil  or  any  external  cause  what- 
soever, can  force  an  error  on  a  creature  endowed  with 
reason  ;   but  there  is  a  peculiarity  in  this  error  we  are 
speaking  of,  though  a  man  should  pretend  to  some  small 
shadow  of  reasor.   for  other  mistakes,  he  can  pretend 
none  for  this,  that  God's  works  should  be  preferred  to 
himself,  the   stream    to   the  fountain,  the    shadow   to 
the  substance.     Though    there    might  be   some  colour 
of  excuse  for  falsely  preferring  one  creature  to  ano- 
ther, surely  there  can  be  none  for  preferring  any  crea- 
ture to  God. 

If  any  thing  be  self-evident  that  some  call  in  ques- 
tion, or  seem  by  their  actions  to  do  so,  surely  this  is 
self-evident,  that  God  is  our  chief,  yea  indeed,  our 
only  true  happiness.  Want  of  consideration  cannot  be 
alleaed  to  excuse  or  extenuate  a  man's  mistake  about 
this.  Indeed  men  cannot  consider  all  things,  and 
therefore  may  be  ignorant  or  mistaken  about  some 
things  without  danger;  but  there  is  one  inquiry  which 
no  man  can  excuse  himself  for  neglecting,  though  he 
should  neglect  every  thing  else,  and  that  is,  to  inquire 
wheicin  his  chief  liappiness  lies,  and  which  is  the  true 
way  to  it  ;  and  such  a  neglect  is  the  more  inexcusable, 
because  that  inquiry  scarce  requires  any  pains,  nor  is 
there  the  least  occasion  for  demur  about  it,  the  thing 


l^oi  chargeahh  on  God.  61 

being  so  plain,  that  He  only  who  gave  us   being,  can 
give  us  happiness. 

If  the  objection  proposed  be  enforced  by  asking  the 
reasons  of  that  goodness  and  pleasure  that  is  in  the 
creatures,  which,  though  it  should  not  excuse  our 
sin,  yet  i^  abused  at  least  into  an  occasion  of  sin. — 
Though  we  are  not  fit  judges  of  the  reasons  of  God's 
actions,  yet  we  may  know  enough  about  this,  not  only 
for  vindicating  his  holiness,  but  also  for  extolling  his 
goodness  :  for  what  can  be  more  agreeable  to  that  di- 
%ine  perfection,  than  that  he,  who  is  perfectly  good 
himself,  should  have  made  his  works  all  very  good  like- 
wise ?  that  the  workmanship  misht  be  worthy  of  the 
workman,  and  that  the  effects  might  not  disparage  the 
cause.  Nothing  can  be  more  absurd,  than  to  pretend, 
that  it  would  have  been  agreeable  to  God's  goodness  to 
have  made  evil  works  himself,  to  prevent  the  evil  works 
of  his  creatures.  The  brightest  manifestations  of  God's 
glory  have  been  made  occasions  of  dishonouring  him  : 
but  surely  none  will  say,  that  it  had  been  better  these 
manifestations  had  not  been  made,  lest  they  should  be 
abused;  that  God's  glory  had  not  been  so  displayed,  lest 
some  should  have  made  it  an  occasion  of  offending  him; 
that  is,  that  we  had  wanted  those  things  that  are  really 
means  and  motives  of  adoring  God,  lest  some  should 
abuse  them  (contrary  to  their  natural  tendency)  into 
occasions  of  despising  him.  The  old  heathens  took  oc- 
casion from  the  visible  glory,  beauty,  and  usefulness  of 
the  sun,  moon  and  stars,  to  worship  them  ;  how  absurd 
would  it  be  to  censure  the  Author  of  nature,  for  en- 
dowing these  creatures,  with  such  beauty  and  useful- 
ness, because  it  was  abused.  Many  curious  persons 
have  taken  occasion  from  the  regularity,  order,  and 
deep  contrivance  that  is  in  God's  works,  to  employ 
their  minds  wholly  in  amusing  speculations  and  inqui- 
ries into  nature,  without  regarding  its  Author  :  but  sure- 
ly that  cannot  reflect  upon  him  for  forming  his  works, 
with  such  regularity  and  harmony,  that  the  very  con- 
templation of  them  gives  delight.  Let  us  consider  the 
native  consequences  of  it,  if  matters  had  been  orderej 
otherwise,  if  instead    of  all  that    beauty  and    delight 

F 


62  r/.e  Sins  of  Men 

that  is  in  the  creatures,  they  had  been  made  unplea- 
sant, deformed,  and  useless  ;  let  us  reflect,  that  the 
love  and  esteem  of  God,  is  a  principal  part  of  holi- 
ness, and  then  consider  whether  it  would  have  been  a 
greater  mean  or  motive  to  love  and  esteem  the  Au- 
thor of  these  works,  that  the  works  themselves  were 
unworthy  of  love  or  esteem  ;  or  whether  there  would 
liave  been  any  incitements  and  materials  for  praising 
the  cause  in  the  effects  not  deserving  praise. 

In  considering  the  actions  either  of  God  or  good  men, 
we  should  distinguish  between  two  very  different  sorts 
of  consequences  that  may  follow  upon  them. 

1*/,  Their  true  and  proper  effects  for  whicli  they 
are  designed,  and  which  they  have  a  native  tendency 
to  produce,  and  2(f/y,  those  indirect  consequences  that 
may  follow  on  them,  not  through  any  tendency  in  the 
good  actions  themselves  to  these  evil  consequences,  but 
through  the  perverse  dispositions  of  others  ;  in  this  last 
sense,  very  bad  consequences  may  follow  upon  the  ve- 
ry best  actions  ;  but  the  latter  can  no-wise  be  blamed 
as  the  cause  of  the  former  :  when  a  good  man  is  about 
to  do  an  excellent  and  useful  action,  he  may  foresee 
that  some  envious  person  will  take  occasion  from  that, 
to  be  guilty  of  slander,  backbiting,  and  perhaps  worse, 
and  that  others  will  be  very  ungrateful  for  the  good  he 
does  ;  but  he  can  neither  be  blamed  for  that,  nor 
ought  he  to  forbear  his  duty  to  prevent  their  sins.  No 
man  is  ©bliged  to  do  evil,  or  to  forbear  what  is  abso- 
lutely good,  in  order  to  prevent  the  evil  of  others  ; 
that  would  indeed  be  doing  evil,  that  good  might  come 
0i  it.  A  man  of  a  wicked  disposition  may  take  occa- 
sion from  the  best  action  to  do  things  directly  contrary 
to  the  nature  of  that  action,  and  to  its  native  tendency, 
and  proper  effects. 

To  apply  these  things  to  the  present  case;  the  direct 
tendency  of  all  the  goodness  i.nd  pleasure  with  which 
God  has  endowed  the  creatures,  is  to  manifest  his 
being  and  glorious  perfections,  particularly  his  goodness 
and  all-sufficiency,  and  our  absolute  dependence  on  him, 
and  to  make  us  long  for  the  enjoyment  of  himself,  the 
fountain,  when  there  is  so  much  goodness  even  in  the 


\ot  charscabh  en  God.  63 


o 


streams  that  flow  from  him  :  accordingly  God's  actio!>s 
produce  these  their   true  and   proper   good  effects   in 
numberless  multitudes   of  holy  creatures,   angels  and 
saints.     These  same  works  of  God  from  which  wicked 
men  take  occasion  to  neglect  him,  are  to  all  holy  crea- 
tures means   and  motives  of  love,  esteem,  adoration, 
praise  and   thanksgiving,  reliance  on  him,   and   desire 
of  union  to  him  ;   light  is  not  more  opposite   to  dark- 
ness, than  these  native  effects  of  God's    works  are  to 
the  unnatural    evil  uses,   that  wicked    men    make    of 
tliem  ;   they  njake  tlie    cPfecis  of  his    power  occasions 
of  despising  him  ;   the  evidences   of  his   all-sufliciency 
occasions  of  alienating  their  desires  from  him.     And, 
^^'hith     is  the  most   monstrous    abuse    imaginable,  as 
was  before  observed,  they  make  his  benefits  occasions 
of  ingratitude. 

It  was  proved  already,  that  the  pleasures  of  sense 
are    evidences   of  God's    goodness,    because    they  are 
means   of  preserving  mankind  ;   but    there  is    a  wise 
temperament  in  this,  which   serves  both  to  illustrate 
the  doctrine,  and  to  refute  the  objections  in  view.     It 
is  God's  goodness,  that  these  objects  being  so  useful, 
are  so  pleasant  as  they  are  ;    it  is  God's  goodness  like- 
wise that  they  are  not  more  pleasant  ;   it  is  dangerous 
to  exceed  in  them  ;   such  excess  tends  not  only   to  di- 
vert the  thoughts,  but  to  alienate  the  rnind  from    tlie 
higher  objects,   to  which  these  inferior   things   should 
lead  us  ;  for  preventing  that  excess,  it  is  wisely  order- 
ed, that  these  pleasures  are  neither  too  numerous,  nor 
too  violent,  nor  durable  ;   it  is   otherwise  with  spiri- 
tual and  intellectual   enjoyments  ;   these   tend  directly 
to  the  perfection  of  our  souls,  whereas  the  former  are 
but  for  the  subsistence  of  our  bodies.     Intellectual  en- 
joyments have  something  in  their  nature  that  is  immor-- 
tal,  like    the    soul  ;   but    sensible   pleasures    are  made 
fleeting  and  short-lived  ;    because,  however  innocent 
in  themselves,  they  are  dangerous  when  exceeded  in  ; 
it  is  but  a  small  ])art  of  life  they  can  fill  up,  and,  when 
idolized,  they  decay  by  use,  and  cloy  by  repetition. — • 
Things  are  so  well  adjusted,  that  there  is  just  so  much 
pleasure-  in  these  objects,  as  may  effectually  excite  men 


64  The  Sins  of  3Un 

to  use  ihem,  and  so  little,  as  should  in  all  reason  hin- 
der them  from  abusing  them. 

1  hese  same  considerations  serve  also  to  refute  the 
second  objection  that  was  mentioned,  viz.  That  these 
objects  which  are  the  occasions  of  sin,  are  not  only 
made  pleasant  but  necessary  to  us,  and  that  there  are 
desires  after  them  implanted  in  our  nature.  This  ob- 
jection carries  its  answer  in  its  bosom,  (though  through 
men's  stupidity  it  dees  harm.)  If  these  objects  are 
necessary  to  us,  that  itself  shews  that  the  use  of  them 
isjawful,  and  the  just  and  natural  desire  of  them  in= 
nccent.  God  has  only  implanted  in  men  desires  to- 
wards what  is  their  duty,  that  is,  self-preservation  ; 
but  if  men's  wickedness  abuseih  the  means  of  iheir 
preservation  into  occasions  of  their  ruin,  even  the  hea- 
thens could  observe  that  this  is  living  contrary  to  na- 
ture ;  besides,  it  is  obvious,  that  God  has  so  ordered 
matters  that  it  a  very  little  that  satisfies  nature,  and 
when  that  good  end  is  obtained,  desire  ceases.  Thus 
It  is  with  hunger  and  thirst,  for  instance,  when  one 
has  taken  what  is  sufficient  for  heahh  and  nourishment. 
}i  is  otherwise  indeed  with  men,  who  have  contracted 
Ci/il  habits,  by  being  atccsiomed  to  excess  ;  but  these 
habits  are  not  natural,  but  acquired  ;  and  we  should 
distinguish  between  ihes^  inclinations  implanted  in  us 
by  God,  and  those  that  are  contracted  by  ourselves. 

If  it  be  asked;  Why  tiiese  objects  are  made  nceca- 
sary  tons  ?  This  question  is  as  much  out  of  the  way, 
as  to  iij-k  why  the  w  orid  v/as  made,  or  men  made  to  iu- 
habit  it.  I'lie  prophet  Isaiah  seems  to  intimate,  that 
to  have  made  the  earth  uniiihubited,  would  have  been 
a  making  of  it  in  vain  ;  Isa.  xiv.  18.  ^<  Thus  saith 
the    Lord    God    himself,   that   formed   the    earth,   and 

made  ii he  created  it   not  in  vain,   he  formed  it  to 

be  inhabited  ;'*  It  is  hard  to  conceive,  how  it  could 
properly  be  reckoned  inhabited,  if  no  creatures  resi- 
ded in  it  but  pure  spirits  ;  surely  it  is  no  reflection  on 
the  Creator,  that  he  has  niade  such  a  world  as  this 
lower  world  is,  or  that  having  made  it  so  beautiful  and 
glorious  as  it  is,  that  he  has  not  left  it  to  be  a  desolate 
wilderncsjs;  and  then  it  is  easy  to  conceive,  that   ac- 


Not  chargeable  on  Gcd.  6u5 

cordino;  to  the  best  order  of  nature,  and  the  best  con- 
trived  laws  to  govern  it,  such  mhabitants,  consisting  ct 
body  as  well  as  spirit,  could  not  subsist  without  being 
constantly  recruited  with  the  means  of  life  and  nou- 
rishment. If  it  were  not  for  that,  thj  visible  world 
•would  be  comparatively  useless  ;  if  it  were  no  way 
subservient  to  the  preservation  and  subsistence  of  it-s 
inhabitants,  there  would  not  be  that  beautiful  connec- 
tion that  is  now  between  the  visible  and  invisible 
world,  making  things  void  of  life  and  reason  useful  to. 
creatures  endovved  with  both. 

To  this    we    may  add,  that  our   natural' necessitie?,  , 
^vhen  duly  considered,  are   arguments  of  God's   good- 
ness, because,   in  their  proper  tendency,   they  are  an- 
tidotes against  sin,   and   helps  to  duty.     Their  proper 
tendency  is  to  give  us  an  impression  of  our  own  natu- 
ral emptiness,  God's  ail-^,ulFiciency,  .and  our  dependen- 
cy upon  him,  from    whom    we  need  so  many    thing-, 
with  which    he  furnisheth   us  so  bountifully  ;,  by   this 
means,    not  leaving  himself  without,  witness,  as  Paul 
reasoned  with  the   people  of  Lystra  in   the  forecited 
place,  Acts    xiv.    if".     Besides,  it    is    useful   to  rcfiett 
here  on  what  was  hinted  before,  that  human    necessi- 
ties are  an  excellent  cement  of  human   societies,  aad 
the  many  useiul  and  beautiful  relations  comprehended 
in    them  ; .  they    lay  also  a  foundation  for  the  exercise 
of  innumerable  virtues  arid    graces,  which   otherwise 
could  not  be  exercised  in  so  leaiarkable  a  manner,  for 
making  men's  graces  and  good  works  shine  before  the  • 
,world,   to  the  glory  of  God,  Matih.   v.  Irt,     And  since  r 
the  image  of  God    drawn  on  tlie  soul  of  a  creature  is  : 
the  noblest  workmanship  in  the   creation,  it   should  not 
be  thought  improper  tliat  it  have  occasions    of  shinmg  ; 
in  all  Its  splendor,  for  the  honour  of  its  Author.    Were 
it   not  for   men's   natural  necessities,   they  would    not 
have  these  excellent  opportunities,  that  nov/  they  en- 
joy,  of  shewing  either  their  love  to  God  by  sacrificing 
interest  to   duty,  when   they  happen  to  interfere,;   or  ■ 
their  love  to  their  neighbours,  by  acts  of  charity,  pity 
and   compassion,  bounty,  generosity,   and  the  like  j  or  ■ 
temperance^  sobriety,  and  other  duties  that  relate incx«-«- 


m  The  Sins  of  Men 

iminediately  to  the  management  of  themselves.  These 
necessities  are  also  the  foundation  of  all  that  beautiful 
variety  of  stations  and  employments,  which,  together 
with  other  excellent  uses,  serve  to  keep  men  from  idle- 
ness and  inactivity,  than  which,  experience  shews  no- 
thing is  more  hurtful.  Men  pretend  indeed  ofttimes, 
that  their  labours  are  hinderances  of  their  duties  ;  but 
experience  shews  that  generally  these  who  have  most 
time,  are  not  the  persons  who  make  the  best  use  of  it. 
So  that  man's  eating  his  bread  with  the  sweat  of  his 
brow,  is  such  a  punishment  of  sin,  as  is  at  the  same 
time  an  excellent  restraint  upon  it. 

From  all  which  it  appears,  that  by  the  desires  God 
liath  implanted  in  us,  and  the  objects  he  has  made  ne- 
cessary to  us,  he  does  not  tempt  us  to  sin,  but  excite 
us  to  duty;  and  that  these  things  which  are  made  occa- 
i^ions  of  evil,  are  really  necessary  means  of  good  ;  and 
that  though  they  are  unnaturally  perverted  by  bad  men, 
yet  their  natural  tendency  is  the  exercise  and  triumph 
of  many  graces  and  virtues.  God*s  goodness  in  this  mat- 
ter is  the  more  evident,  the  more  it  is  inquired  into  ;  he 
has  implanted  in  us  desires  after  things  useful  and 
necessary,  but  none  after  those  things  that  are  useless 
or  hurtful,  as  was  hinted  before  :  no  superfluous  de- 
sires are  natural,  these  are  acquired  by  m^en  themselves, 
and  oftentimes  improven  to  the  prejudice  of  these  de- 
sires that  are  just  and  natural  :  and,  upon  the  whole, 
the  use  we  should  make  of  tliese  reflections  is  certainly 
an  humble  acknowledgment  of  our  own  emptiness,  and 
of  God's  all-sufficient  goodness. 

After  what  is  said  about  cur  natural  desires,  it  is 
easy  to  answer  ihe  objections  about  God's  making  laws 
figainst  them  ;  it  is  only  against  excess  in  them,  and 
that  excess  is  graciously  forbidden  by  God,  since  it  is  so 
hurtful  to  us;  it  would  be  so,  whether  he  had  forbid  it, 
or  net.  Excessive  love  of  earthly  objects  was  shown 
befcre  to  be  the  thief  source  of  earthly  trouble  ;  it  is 
in  its  nature  hurtful  to  our  souls  and  bodies,  and  makes 
\i;s  hurtful  to  others  ;  to  our  souls,  by  alienHting  them 
from  our  chief  good,  and  only  happiness  :  to  our  bo- 
.^ies^  by  the  natural  fiuiJ  of  jiitempcrance^  anxiety  a«d 


Aot  chargeable  on  God,  6T 

excessive  toil ;  and  to  our  neighbours,  by  tempting  us 
to  injustice,  oppression  and  strife,  and  by  liindering 
from  charity  and  beneficence. 

It  is  the  very  nature  of  wisdom,  not  to  love  any  ob- 
ject above  its  real  worth  :  this  is  what  God's  law  re- 
quires of  us  J  and  surely  nothing  can  be  more  necessa= 
ry,  or  more  reasonable  ;  it  is  the  way  to  that  true  en- 
joyment of  the  creatures,  which  is  both  most  for  the 
honour  of  God  and  our  good  ;  and  the  allowances, 
which  it  was  shown  his  law  makes  for  cases  of  absolute 
necessity,  prove  that  there  is  a  perfect  harmony  be- 
twixt his  precepts,  as  he  is  the  law-giver  of  the  world, 
and  his  works,  as  he  is  the  Author  of  nature. 

As  to  the  next  objection,  viz.  That  earthly  objects 
continue  pleasant,  even  when  abused  by  sin  ;  it  is  plain 
it  could  not  be  otherwise,  unless  God  would  destroy 
the  nature  of  his  own  creatures  at  every  time  when 
men  abuse  them.  It  is  easy  to  conceive,  that  God  may 
have  infinitely  wise  reasons  for  not  taking  such  mea- 
sures j  for  not  overturning  these  laws  of  his  which  go- 
vern nature,  at  every  time  wlien  men  violate  these 
laws  which  should  govern  their  actions,  for  not  break- 
ing the  perfect  order  of  his  own  works,  whenever 
men  are  guilty  of  any  disorder  in  theirs.  No  doubt 
if  we  consider  God's  absolute  power,  he  could  (for 
example)  turn  the  most  wholesome  food  into  poison,, 
v/hen  it  is  sinfully  procured  or  enjoyed.  But  besides 
the  reasons  God  has  for  not  changing  the  established 
order  of  nature  j  it  is  evident  that  such  outward  mi- 
racles would  TfOt  prevent  inward  disorderly  inclination, 
in  which  sin  and  corruption  chiefly  consists  ;  they 
would  not  hinder  that  immoderate  love  of  the  crea- 
tures, which  is  not  restrained  by  other  motives,  but 
they  would  hinder  indeed  the  trial  and  exercise  of  gra- 
ces and  virtues  by  which  the  moderate  love  of  these 
objects  promote  the  glory  of  God,  and  the  good  of 
men.  It  is  plain  there  would  not  be  so  much  virtue  in 
justice,  if  there  be  no  advantage  by  injustice  ;  that  is 
to  say,  present  advantage  ;  for  the  rest,  taking  in  all 
considerations,  it  was  shown  already,  that  God  has  or- 
dered matters  so^  that  the  motives  of  true  profits  and    ^ 


6^  The  Sins  of  Men 

pleasure,  are  on  the  side  of  holiness  and  righteousncbS, 
both  as  to  this  life  and  the  next.  And,  in  a  word,  not 
to  insist  longer  on  this  objection,  it  is  plain,  it  cannot 
be  urged  without  blaming  Providence  for  not  workmg 
miracles  constantly  to  prevent  sin  >  whereas  the  de- 
sign of  this  discourse  is  not  to  shew  the  reasons  why- 
God  does  not  infallibly  hmder  meii  froiH  all  sin,  but  to 
shew  that  he  does  not  tempt  them  to  any. 

As  to  the  last  objection,  xjii  ILat  we  are  placed  in 
such  circumstances,  that  we  are  surrourided  with  these 
tempting  objects  on  all  hands,  and  that  they  make  con- 
tinual impression  on  our  senses.  It  is  true,  God  has 
placed  us. in  such  circumstarxes  ;  he  has  surrounded  u-s 
with  these  objects,  but  he  has  made  these  objects  all 
very  good  ;  ii  is  we  ourselves  that  make  them  tempta- 
tions to  evil-:  any  truth  that  is  in  the  objection  amounts 
only  to  this,  and  it  is  thus  it  should  be  expressed,  God 
has  surrounded  us  with  necessary  and  useful  objects,  . 
displaying  his  glory,  aud  contributing  to  our.  subsist- 
ence. He  has  surrounded  us  on  all  hands  with  the 
fruits  of  his  bounty,  and  effects  of  his  power  ;  he  has 
endowed  us  with  senses  suitable  to  these  objects  lo  see 
his  glory  in  them  all,  and  to  apply  several  of  them  to, 
various  good  uses,  which  are  motives  to  love  him,  and 
materials  for  contemplating  and  adoring  him.  Tlicrt; 
is  nothino;  in  all  this,  but  what  is  really  ground  of . 
praise.,  and  not  of  censure  :  It  would  be  the  wildest 
extravagance  for  men  to  cojnplain  either  thai  these 
useful  objects,  are  not  wholly  removed,  or  that  tliey 
themselves  are  not  deprived  of  the  senses  by  \s  hich 
they  perceive  them,  and  make  use  of  them.  If  this 
objection  had  any  force,  is  would  be  against  peopling 
of  this  world  at  all  ;  which  was  considered  already* 
No  doubt  indeed  heaven  is  an  incomparably  better 
place  ;  but  that  eaiinot  reflect  on  God,  for  not  making 
all  the  rest  of  the  creation  a  wilderness  :  if  we  embra- 
ced the  terms  on  which  heaven  is  offered,,  surely  our 
absence  from  it  is  not  so  long,  that  we  have  very  much 
reason  to  repine  at  it.  The  time  of  our  life  of  faith^ 
and  state  of  trial  is  not  so  very  tedious.  On  other  oc- 
easious  nien   arc  more  ready  to  complain,  thtir  n!s:.e 


Not  chargtabh  on  God.  6d 

among  the  sensible  objects  of  this  lower  world  is  ra- 
ther too  short  ;  they  who  are  of  a  different  disposi- 
tion, and  with  submission  to  God  long  to  be  among 
higher  objects,  and  are  weary  of  earthly  things,  are 
the  persons  who  are  in  least  danger  of  neglecting  the 
former,  or  abusing  the  latter  ;  as  all  are  obliged  to 
consider  that  the  true  use  and  tendency  of  the  one,  is 
to  lead  us  up  to  the  other.  And  since,  Rom.  i.  20. 
the  invisible  things  of  God  may  be  clearly  seen  in  all 
the  visible  creatures,  these  things  sink  the  deeper  into 
cur  hearts  for  this  very  reason,  because  the  manifesta- 
tion of  them  makes  continual  impression  on  cur  senses. 
Thus  we  have  considered  several  arguments,  which 
serve  both  to  confirm  the  doctrine,  and  to  answer  ob- 
jections against  it  ;  and  though  this  doctrine  be  plainly 
revealed  in  scripture,  especially  in  the  text,  and  di- 
vine revelation  obliges  us  to  believe  it,  yet  these  con- 
siderations are  useful,  because,  as  was  shown  before, 
many  who  profess  to  believe  the  scriptures  in  general, 
are  troubled  with  hurtful  suo-sestions  against  this  doctrine 
m  particular;  and  it  is  good  for  them  if  they  be  troubled 
for  ihem,  and  struggle  against  them.  Those  who  have 
most  of  the  love  of  God,  may  sometimes  be  perplexed 
with  unsuitable  thoughts  concerning  him,  but  they  will 
use  prayers  and  endeavours  for  avoiding  them.  If 
there  are  other  objections  against  this  doctrine,  which 
the  evidences  adduced  cannot  be  applied  to,  we  should 
consider  that  there  may  be  perplexing  objections  rais» 
ed  oftentimes,  even  against  demonstrable  truths,  that 
the  difficulties  of  this  subject  are  owing  to  the  dark- 
ness of  our  views  of  God's  works,  and  that  intrica- 
cy of  providence,  which  is  perfectly  consistent  with 
the  righteousness  of  it.  God's  own  testimony  of  his 
own  holiness,  is  an  infallible  evidence  for  it,  which  no 
difficulties  should  hinder  our  assent  to  ;  and  the  consi- 
derations adduced  shew  that  his  works  and  actions 
agree  with  the  testimony  of  his  word.  That  as  he  can- 
not be  ttmpitd  to  ev?/,  so  ndlher  tempteth  he  any  man; 
this  has  been  shewn  at  large  from  the  nature  of  God's 
works  ;  I  shall  only  add  here  a  few  things  taken  from 
the  nature  of  dn.  Sin  is  a  forsaking  of  God  j  it  is  plain,  he 


70  Tht  Sins  of  Men 

Cannot  tempt  us  to  forsake  himself,  unless  he  give  us 
ground  to  expect  more  happiness,  by  forsaking  him, 
than  by  being  united  to  him  ;  this  is  impossible  ;  rea- 
son and  experience,  as  well  as  scripture,  shew  that  it 
is  an  exceeding  evil  and  bitter  thing  to  depart  from 
tlie  living  God.  Sin  is  the  transgression  of  his  law  ; 
how  can  he  be  thought  to  propose  motives  to  us  to 
disobey  himself  ?  Sin  is  a  preferring  his  creatures  to 
liiraself  3  hov/  can  he  be  thought  to  put  any  thing  in  the 
creatures,  that  should  make  us  hope  for  more  good  ih 
the  eifect,  than  in  the  cause  ? 

Thf'  w^.e  that  we  should  make  of  this  doctrine,  was 
hinted  already,  in  shewing  the  importance  of  it,  and 
the  evidences  which  prove  that  these  thoughts  of  God 
which  the  text  rebukes,  though  both  unreasonable  and 
dangerous,  are  very  common  and  ordinary.  The  Spi- 
rit of  God  inculcates  this  doctrine  upon  us,  to  the  end 
we  may  adore  God's  spotless  purity,  and  loath  our- 
selves for  our  ineKTjUis.-ible  wickedness.  The  truths 
that  have  been  insisted  on,  have  a  very  proper  ten- 
dency this  way;  it  is  certain  we  can  scarce  consider  sin 
in  any  light  that  shews  more  the  madness  of  it,  than  the 
affront  it  does  to  God,  by  preferring  his  creatures  to 
himself:  our  giving  them  that  preference  is  not  on  ho- 
nouring them,  but  a  monstrous  and  unnatural  abuse  of 
them.  Their  beauty  and  glory  consists  in  manifesting 
that  of  their  Author.  This  is  the  chief  end,  and  true 
use  of  them.  These  visible  thino;s  which  are  void  of 
life  and  reason  themselves  are  constantly  importuning 
us  who  are  privileged  with  both  to  employ  them  in 
praising  and  serving  him  who  is  their  Creator  and 
ours;  they  offer  themselves  as  steps  by  which  our 
thoughts  may  ascend  to  him.  When,  instead  of  this 
they  are  made  instiaments  of  rebellion  against  him, 
these  dumb  creatures,  to  allude  to  the  apostle's  ex- 
pression, Rom.  viii.  20,  21,  22.  groan  under  the  bon- 
dage of  our  corruption,  and  travail  in  pain  under  the 
oppression  of  our  vanity,  to  which  they  are  not  wil- 
lingly made  subject  ;  they  protest  and  exclaim  against 
the  bad  use  we  make  of  them,  contrary  to  the  end  of 
their  being,  and  upbraid  and  reproach  us  fox'  our  in* 


NotcJiargeahleon  God.  71 

gratitude  to  God,  our  abuse  of  them,  and  cruelty  to  our- 
selves. 

If  men  could  excuse  themselves,  for  not  placing  their 
chief  happiness  in  God,  they  might  the  more  easily 
excuse  all  their  other  sins  ;  for,  in  effect,  that  is  the 
source  of  all ;  since  we  have  an  inbred  thirst  after  hap- 
piness, it  is  impossible,  but  we  must  be  seeking  after 
it  in  something  or  other,  if  not  in  God,  then  certain- 
ly in  his  creatures  ;  and,  if  so,  it  is  impossible,  but 
that  fundamental  disorder  should  put  all  the  powers 
and  affections  of  our  souls  into  confusion.  When  a 
man  has  fixed  his  chief  affections  on  creatures,  and 
made  them  his  chief  end,  it  is  impossible  but  he  should 
have  an  inclination  to  the  means  of  that  end,  though 
contrary  to  his  true  interest,  and  an  aversion  from 
things  that  are  opposite  to  these,  his  chief  desires, 
though  really  never  so  excellent.  Thus  the  love  of 
sin  creates  a  distaste  of  God's  laws,  instructions  and 
revelations,  because  they  are  against  sin  ;  and  by  this 
wretched  chain,  corruption  proves  a  disease,  that  both 
leads  to  death,  and  begets  an  aversion  to  the  means  of 
recovery.  Thus  God's  creatures  are  made  occasions 
and  pretences  for  offending  him,  though  there  is  no- 
thing in  him  or  them  to  justity  the  neglect  of  the  one, 
or  abuse  of  the  other;  nothing,  on  the  contrary,  but 
what  shews  that  such  a  practice  is  equally  destructive 
and  inexcusable. 

If  we  kept  our  love  of  outward  things  within  such 
bounds,  as  to  do  no  prejudice  to  the  love  of  God  and 
our  neighbour,  or  even  to  the  true  love  of  our- 
selves ;  this  would  be  that  true  mortification  which 
God  requires,  and  for  which  the  grace  of  Jesus  Christ 
is  offered  to  us  ;  it  is  only  superstition,  and  particular- 
ly that  of  the  church  of  Rome  that  commands  men  to 
abstain  from  things  that  God  made  to  be  received  with 
thanksgiving  ;  the  apostle  foretold  this  as  one  of  the 
errors  of  the  last  days.  No  doubt,  abstinence  even 
from  things  in  themselves  lawful,  has  its  own  use  on 
many  occasions  :  but  excessive  austerity  that  way,  is 
the  extreme  most  men  are  least  liable  to.  In  the  mean 
time,  we  may  observe,  that  he  whose  life  should  be  the 


72  Tht  Sins  of  Men 

pattern  of  ours  as  to  temperance  and  all  other  dutle<;, 
though  he  was  a'man  of  sorrows,  and  acquainted  with 
grief,  did  not  refuse  to  join  with  men  for  their  good  in 
the  use  of  the  lawful  comforts  as  well  as  necessaries  of 
life.  This  indeed  exposed  his  spotless  character  to  the 
censure  of  morose  hypocrites,  because  he  did  not  affect 
that  useless  austerity,  on  which  they  valued  themselves 
so  much  :  but  it  shews,  that  spiritual  comforts  and 
temporal  comforts  are  far  from  being  inconsistent. — 
But  wretched  is  their  case,  who  abuse  that  liberty  they 
have  from  God  into  an  occasion  of  bringing  themselves 
under  bondage  to  his  creatures.  They  can  give  no 
pleasure  or  trouble  independently  of  him  ;  whatever 
pleasure  they  give,  it  is  him  they  should  make  us  love ; 
whatever  trouble  they  give,  it  is  him  they  should  make 
us  fear  ;  and  our  love  and  fear  should  not  hinder,  but 
help  each  other;  because,  as  we  cannot  abuse  his  good- 
ness, without  rendering  ourselves  obnoxious  to  his  jus- 
tice, we  should  consider  that  perfect  goodness  and  per- 
fect justice  are  so  far  from  being  inconsistent,  that 
they  are  inseparable. 

The  truths  that  have  been  insisted  on,  afford  vari- 
ous motives  for  adoring  both  these  glorious  attributes. 
As  to  God's  justice,  some  of  the  observations  that  have 
been  proposed,  might  be  usefully  applied  by  many,  for 
ronvincing  their  hearts,  through  God's  grace,  both  of 
the  rignieoii<!ness  of  future  punishments,  and  the  cer- 
tainty of  them.  PVickednvss  affronts  God,  and  abuses 
his  creatures  :  it  makes  men  incapable  of  the  enjoy- 
ment of  the  former  at  all,  or  of  the  latter  with  true 
satisfaction  ;  and  therefore  since  it  both  wrongs  God, 
and  his  creatures,  and  makes  a  man  incapable  of  hap- 
piness in  him,  or  real  contentment  in  them,  it  deserves 
the  loss  of  both,  and  naturally  tends  to  it  ;  they  who 
entirely  neglect  God  here,  surely  have  no  ground  to 
expect  or  enjoy  him  hereafter.  And  as  to  his  crea- 
tures, they  may  find  it  hard  to  persuade  themselves,  if 
they  consider  it,  that  God  will  be  eternally  multi})ly- 
ing  on  them  tho'^e  benefits  in  the  next  world,  which 
they  so  heinously  abused  in  this.  Now  it  is  evident, 
that  even  supposing  God  should  put  no  positive  punish- 


Not  chargeable  on   God.  73 

ment  on  wicked  men,  but  only  deprive  them  for  ever 
of  all  his  favours  which  they  have  abused,  That  itself 
would  be  enoujB;h  to  cause  such  everlastmo-  ano-uish  and 
melancholy,  as  cannot  well  be  described  or  conceived. 
To  be  left  to  oUr  own  natural  emptiness,  to  violent  de- 
sires, without  any  objects  to  satisfy  them,  to  suffer  the 
total  loss  of  God,  and  all  his  good  creatures,  is  both  a 
loss  very  terrible  in  itself,  and  is  so  evidently  the  just 
demerit  and  native  fruit  of  final  impenitence,  that  it 
is  a  wonder  hov/  wicked  men  can  overcome  the  appre- 
hensions of  it. 

This  may  contribute  to  illustrate  the  principal  use 
of  this  doctrine,  which  (as  was  hinted  formerly)  is  to 
help  us  to  a  right  sense  of  God's  infinite  mercy  in  the 
work  of  redemption  :  this  we  can  never  have  without 
a  persuasion  of  his  righteousness  in  the  works  of  pro- 
vidence. While  men's  hearts  blame  him  for  their  sins, 
they  can  never  love  him  aright  for  his  mercies,  par- 
ticularly for  his  greatest  mercy,  which  is  deliverance 
from  sin,  and  its  fruits  i  whereas  on  the  other  hand, 
to  entertain  just  thoughts  of  God,  and  of  ourselves 
(that  is,  to  take  all  the  blame  of  our  sin  and  misery  to 
ourselves)  and  to  acknowledge  sincerely  that  he  is  per* 
fectly  free  from  it,  is  the  way,  through  God's  grace, 
to  such  gratitude  to  him  for  his  unspeakable  gift,  as. 
makes  the  most  rational  and  happiest  disposition  of 
mind,  that  redeemed  sinners  are  capable  of. 

It  it  worth  the  observing  here,  that  many  who  are 
prejudiced  against  revealed  religion,  acknowledge  that 
natural  religion  is  very  plain  and  rati(,'nal.  It  is  evi- 
dent the  difficulties  against  the  apostle's  doctrine  are 
difficulties  of  natural  religion  ;  it  is  not  the  Scripture 
only  that  tells  us  we  are  sinful,  guilty,  corrupt  crea- 
tures :  experience  tells  it,  and  reason  teaches  us,  that 
an  infinitely  perfect  God  must  be  perfectly  free,  both 
from  the  blame  of  our  sin,  and  the  misery  v/hich  it 
tends  to  ;  experience  and  reason  teach  us,  that  we  are 
sinners,  and  deserve  punishment  ;  it  is  the  gospel  that 
teacfies  us  the  remedy.  It  is  unreasonable  to  make  the 
difficulties  of  natural  religion  prejudices  against  reveal- 
ed religion  :  the  subject  insisted  on   serves  to  give  a 


74  Tht  Sim  of  Men  not  chargeable  on  God» 

right  impression  of  both,  by  giving  a  just  view  of  God's- 
actions,  and  of  those  of  his  creatures  ;  if  that  view  of 
them  were  familiar  to  us,  through  God's  grace,  the 
love  of  his  creatures,  instead  of  hindering  our  love  to 
him,  would  be  a  help  to  it.  This  would  be  a  happy 
stratagem  for  turning  these  earthly  things,  which  cor- 
ruption makes  our  enemies,  to  be  really  our  friends ; 
all  the  pleasures  in  these  streams,  would  make  us  love 
the  fountain  ;  and  all  the  trouble  in  them  would  make 
us  long  for  him,  long  for  that  unmixed,  unqualified 
bliss,  where  there  is  no  more  need  of  temperance,  be- 
cause there  is  no  possibility  of  excess  ;  where  desire 
will  not  be  checked,  nor  enjoyment  restramed  ;  where 
our  joys  will  have  none  of  that  alloy  that  always  cleaves 
to  our  joys  here  ;  where  our  honour  will  be  without 
envy,  our  friendship  without  strife,  our  riches  with- 
out care,  our  pleasures  without  mixture,  without  in- 
terruption J  and,  which  crowns  all,  without  end. 


S  E  11  M  O  K    II. 

CLOaYlNG  IN  THE  CROSS  OF  CHIUST. 


— — :®  :• 


GAL.  vi.  14. 

Eiif  God  forbid  that  I  should  glory^  save  in  the  cross  of  our 
Lord  Jtsus  Christ ;  by  whom  the  world  is  crucified  unto 
me,  and  1  unto  the  world. 

IT  is  an  old  and  useful  observation,  that  many  of 
the  most  excellent  objects  in  the  world,  are  objects 
whose  excellency  does  not  appear  at  first  view  :  as,  on 
the  other  hand,  many  things  of  little  value  appear 
more  excellent  at  first,  than  a  narrower  view  disco- 
vers them  to  be.  Tliere  are  some  things  we  admire, 
because  we  do  not  know  them,  and  the  more  we  knov/ 
them,  the  less  we  admire  them  ;  there  are  other  things 
we  despise  through  ignorance,  because  it  requires 
pains  and  application,  to  discover  their  beauty  and  ex- 
cellency. 

This  holds  true  in  nothing  more  than  in  that  glo- 
rious despised  object  mentioned  in  the  text.  There 
is  nothinor  in  the  world  is  more  divided  about  in  its 
opinion,  than  this.  To  the  one  part  it  is  altogether 
contemptible,  to  the  other  it  is  altogether  glorious  ; 
the  one  part  of  the  world  wonders  what  attractives 
others  find  in  it  :  And  the  other  part  wonders  how  the 
rest  of  the  v«^«ild  are  so  stupid  as  not  to  see  them;  and 
are  amazed  at  the  bUndness  of  others,  and  their  own 
former  blindness. 

It  is  said  of  the  famous  reformer  Melancthon,  when 
h  e  first  saw  the  glory  of  this  object  ut  his  conversion, 
l^e  imagined  he  could  easily,  by  plain  persuasion^,  con-- 


76  Glorying  in 

vince  others  of  it ;  that  the  matter  being  so  plain,  and 
the  evidence  so  strong,  he  did  not  see  how,  on  a  fair 
representation,  any  could  stand  out  against  it.  Bat  upon 
trial  he  was  forced  to  express  himself  with  regret, 
that  old  Adam  was  too  strong  for  youno-  Melancthon, 
and  that  human  corruption  was  too  strong  for  human 
persuasion,  without  divine  grace. 

The  true  use  we  should  make  of  this,  is  certainly  to 
apply  for  that  enlightening  grace  to  ourselves,    which 
the  apostle  Paul  prays  for  in  the  behalf  of  the  Ephesians, 
Eph.  i.  17.    Thai  the  God  of  our  Lord  Jesus  Christ — may 
give  us  the  spirit  vficisdom^  a?id  revelation  in  the  knowl- 
edge of  him.     But  as  here  and  in  other  cases,  prayers 
^nd   means   should  be  joined  together  ;   so  one  of  the 
principal  means  of  riglit  knowledge  of  the  principal  ob- 
ject of  our  faith,  and  ground  of  our  hope,  is  to   medi- 
tate on  the  glory  of  that  object,  asserted  so  strongly 
in  this  text,  and  chat  by  one,  M'ho  formerly  had  as  di- 
minishing thpuglus  of   it,  as  any  of  its  enemies   can 
have. 

In  the  verses  preceding  the  text,  the  apostle  tells 
the  Galatians,  what  some  false  teachers  amono-  them 
*  gloried  in  ;  here  he  tells  what  he  gloried  in  htmself. 
They  gloried  in  the  old  ceremonies  of  the  Jewish  law, 
Avhich  were  but  shadows  ;  he  gloried  in  the.  cross  of 
Christ,  the  substance  :  he  knew  it  was  an  alfront  to 
the  substance,  to  continue  these  shadows  in  their  for- 
mer  force,  after  the  substance  itself  appeared,  there- 
fore he  regrets  that  practice  with  zeal,  and  at  the 
same  time  confines  his  own  glorying  to  that  blessed 
object  which  the  shadows  were  designed  to  signify. 
God  forbid  that  I  should  glory,  save  in  the  cross  of  Christ, 

Here  the  apostle  sheweth  us,  both  his  high  esteem 
of  the  cross  of  Christ,  and  the  powerful  influence  of  it 
upon  his  mind.  The  cross  of  Christ  signifies  in  Scrip- 
ture, sometimes  our  sufferings  for  Christ,  sometimes 
his  suffering  for  us.  As  the  latter  is  the  chief,  and 
most  natural  sense  of  the  words,  so  there  is  reason  to 
think  it  is  the  sense  of  the  apostle  here  :  this  is  the 
sense  pf  the  sivme  expressioji,  in  the  12th  verse  of  this 


the  Cross  of  Chrut:  7^ 

chapter,  which  speaks  of  persecution  (that  is,  our  suf-^ 
fering)  for  the  cross  of  Christ,  i.  e.. the  doctrine  of 
Christ's  cross  :  besides,  it  is  certain  that  it  is  not  our 
sufferings,  but  Christ's  sufferings,,  which  we  are  chiefly 
to  glory  in,  to  tlie  exclusion  of  other  things  ;  and  it  is 
not  the  former  chiefly,  but  the  latter,  that  mortifies 
our  corruptions,   and  crucifies  the  world  to  us. 

The  cross  of  Christ  may  signify  here,  not  only  his 
death,  but  the  whole  of  his  humiliation,  or  all  the  suf- 
fering's of  his  life  and  death:  of  which  sufterino-s,  the 
cross  was  the  consummation  :  the  apostle,  both  here  and 
elsewhere,  mentions  the  cross,  to  remind  us  of  the 
manner  of  his  death,  and  to  strengthen  in  our  minds, 
those  impressions  which  the  condescension  of  that 
death,  had  made,  or  ought  to  liave  made  in  them  :  that 
the  Author  of  liberty  should  suffer  the  death  of  a  slave  ; 
the  fountain  of  honour,  tile  lieight  of  disgrace  ;  that 
the  punishments  which  were  wont  to  be- inflicted  upon 
the  meanest  persons  for  the  higliest  offences,  should  be 
inflicted  on  the  greatest  person,  that  could  suffer  :  this 
is  the  object  that  the  apostle  gloried  in.,    - 

There  are  not  two  things  more  opposite,  than  glory 
and  shame  ;  here  the  apostle  joins  them  together  :  the 
cross  in  itself  is  an  object  full  of  shame  ;  in.  this  case 
it  appeareth  to  the  apostle  full  of  glory  :.  it  had  been 
less  remarkable,  had  he  only  said,,  he  gloried  in  his 
Redeemer's  exahation  after  he  left  the  world,,  or  iii; 
the  gloi-y  he  had  with  the  Father,  before  he  came  to. 
it  ;  yea,  before  the  world  was  :  but  the  object  of  tlie 
apostle's  glorying,,  is  the  Redeemer,  not  only  consid- 
ered in  the  highest  state  of  honour  arid  dignity,  but 
even  viewed,  in  the  lowest  circumstances  of  disgrace 
and  io-nominy,  not  only  as  a  powerful  and  exalted,,  but 
■as  a  condemned  and  crucified  Saviour.. 

Glonjing  signifies  the  highest  degree  of  esteem  ;  the; 
cross  of  Christ  was  an  object  of  which  the  apostle  had; 
the  most  exalted  sentiments,  and  the  most  profound' 
veneration  ;  this  veneration  he  took  pleasure  to  avow 
before  the  world,  and  was  ready  to  publish  on  all  oc-- 
casions  ;  this  object  so  occupied  his  heart  and  engrossed 
■fais  affections,  that  it  left  no  room  for  any  thing  eUe  ^ 


ii^-,.::Jj 


^S  Gh'rptfig  in  . 

he  gloried  in  nothing  else  ;  and,  as  he  telleth  as  m 
other  places,'  he  counted  every  thing  else  but  loss  and 
dung,  and  would  know  nothing  else,  and  was  deter- 
mined about  it.   1  Cor.  ii.  2. 

The  manner  of  expi'essing  his  esteem  of  this  object^ 
has  a  remarkable  force  and  vehemence  in  it  :  God  for' 
hidf  or  let  it  by  no  means  happen  ;  as  if  he  had  said^ 
*'  God  forbid,  whatever  others  do,  that  ever  it  should 
be  said,^  that  Paul  the  old  persecutor  should  glory  in 
any  thing  else,  but  in  the  crucified  Redeemer  ;  who 
plucked  him  as  a  brand  out  of  the  fire,  when  he  was 
funning  farther  and  farther  into  it  y  and  who  pursued 
him  with  mercy  and  kindness,  when  he  was  pursuing 
Him  in  his  members,  with  fierceness  and  cruelty.  I 
did  it  through  ignorance  (and  it  is  only  through  igno- 
rance that  any  despise  him  ;)  he  has  now  revealed 
himself  to  me,  and  God  forbid  that  the  light  that  met 
me  near  Damascus,  should  ever  go  out  of  my  mind  ; 
it  was  a  light  fuil  of  glory,  the  object  it  discovered 
was  all  glorious,  my  all  in  all  ;  and  God  forbid  that  I 
should  glory  in  any  thing  else." 

His  esteem  of  that  blessed  object  was  gfed^t,  and  its 
influence  on  him  proportionable  :  by  it  the  world  was 
crucified  to  him,  and  he  was  crucified  to  the  world  ; 
here  is  a  mutual  crucifixion.  His  esteem  of  Christ  was 
the  cause  why  the  world  despised  him,  and  was  des- 
pised by  him-  ;  not  that  the  cross  made  him  hate  the 
men  of  the  world,  or  refuse  the  lawful  enjoyments  of 
it.  It  allowed  him  the  use  of  the  latter,  and  obliged 
him  to  love  the  former  ;  but  it  crucified  these  eorrup- 
lions,  which  are  contrary  both  to  the  love  of  our  neigh- 
bour, and  the  true  enjoyment  of  the  creatures.     This 

^is  called  fighting,  warring,  wrestling,  and  killing. — 
The  reason  is,  because  we  should  look  upon  sin  as  our- 
greatest  enemy,  the  greatest  enemy  of  our  souls,  and 
of  the  Saviour  of  our  souls  ;  this  was  the  view  the 
apostle  had  of  sin,  and  of  the  corruption  that  is  in  the 
world  through  lust,  (2  Pet.  i.  4.)  he  looked  upon  it  as 
ihe  murderer  of  his  Redeemer,  and  this  inspired  hiiir 
with  a  just   resentment   against  it  ;   it  filled  him  with 

■^\ese  bkssed  |>a3sions  agaiuij;  jt  ai€;iUOftcd  bv  himself. 


iht  Cross  of  Christ.  7% 

2  Cor.  vil.  H.  as  the  native  fruits  of  faith,  and  repen- 
tance, zeal,  indignation,  revenge  ;  that  is,  such  a  de» 
testation  of  sin,  as  was  joined  with  the  most  careful 
watchfulness  against  it. 

This  is  that  crucifying  of  the  world,,  meant  by  tlie 
apostle  :  the  reason  of  the  expression  is,  because  the 
inordinate  love  of  worldly  things,  is  one  of  the  chief 
sources  of  sin  ;  the  cross  of  Christ  gave  such  a  happy 
turn  to  the  apostle's  affections,  that  the  world  was  no 
more  the  same  thing  to  him,  that  it  was  to  others,  and 
that  it  had  been  formerly  to  himself.  His  soul  was  sick 
of  its  pomp  ;  and  the  things  he  was  most  fond  of  be- 
fore, had  now  lost  their  relish  with  him  j  its  honours 
appeared  now  contemptible,  its  riches  poor,  its  plea- 
sures nauseous;  its  examples  and  favours  did  not  allure,, 
nor  its  hatred  terrify  him  ;  he  considered  the  love  or 
hatred  of  men,. not  chiefly  as  it  affected  him,  but  them- 
selves, by  furthering  or  hindering  the  success  of  his 
^octrine  among  them  ;  all  these  things  may  be  inclu- 
ded in  that  crucifying  of  the  world y  mentioned  in  the 
last  clause  of  the  verse  :  but  the  intended  ground  of 
the  discourse  being  the  first  clause,  the  doctrine  to  be: 
insisted  on  is  thi5. 

''  That  the  cross  of  Christ  affords  sinners  matter  of 
glorying  above  all  other  things  :  yea,  that  it  is  in  a. 
manner  the  only  thing,  they  should  glory,  in  :.  the  whole 
humiliation  of  Christ,  and  particularly  his  death,  for 
the  sake  of  sinners,,  is  an  object  that  has  such  incom- 
parable glory  in  it,  that  it  becomes  us  to  have  the  most 
honourable  and  exalted  thoughts  of  it."  As  this  is^ 
evidently  contained  in  the  text,  so  it  is  frequently  in- 
culcated on  us  in  other  scriptures,  (2  Cor.  iv,  6.  2  Cor,, 
iii.  18.  1  Cor.  i.  19.  and  24.)  it  is  plain,  that  when  the 
scriptures  speak  of  the  glory  of  God,  in  the  face  of: 
Jesus  Christ,  it  is  meant  chiefly  of  his  glory  in  the  face 
©f  Christ  crucified  ;  that  is,  in  the  work  of  redemption: 
finished  on  the  cross. 

In  discoursing  on  this  subject,  it  will  be  proper  first 
to  consider  briefly,  what  it  is  to  glory  in  any  object  * 
and  then,  what  ground  of  glorying  we  have  in  this 
felessed  object^  proposed  in  the  text. 


80  Glorying  in 

To  glory  in  any  object  includes  these  two  things  ; 
first,  a  high  esteem  of  it,  and  then  some  concern  in  it^ 
We  do  not  glory  in  the  things  we  are  interested  in,  un- 
less we  esteem  them  j  nor  in  the  things  we  admire 
and  esteem,  unless  we  are  some  way  interested  in 
them.  But  although  all  professing  christians  are  some 
way  concerned  to  glory  in  the  cross  of  Christ,  because 
of  their  outward  relation  to  him,  by  their  baptismal 
covenant,  and  because  the  blessed  fruits  of  his  cross 
are  both  plainly  revealed,  and  freely  offered  to  them  ; 
yet  it  is  those  only  who  have  sincerely  embraced  these 
offers,  that  can  truly  glory  in  that  object.  Yet  what 
is  their  privilege,  is  the  duty  of  all  :  all  should  be  ex- 
horted to  glory  in  this  object,  and  to  have  a  high 
esteem  of  it ;  because  of  its  excellency  in  itself ;  to  fix 
their  hearts  on  it  by  faith,  because  it  is  offered  to  them ; 
to  shew  their  esteem  of  it,  by  seeking  an  interest  in 
i;t  ;  and  having  a  due  esteem  of  it,  and  obtained  an 
interest  in  it,  to  study  a  frame  of  habitual  triumph  in 
it.  But  the  nature  of  this  happy  frame  of  mind,  is  best 
understood,  by  considering  the  glory  of  tlie  object  of  it. 

The  ancient  prophets,  who  foretell  Christ's  coming, 
appear  transported  with  the  view  of  his  glory.  Not 
only  the  New  Testament,  but  also  the  Old,  represents 
the  Messias  as  the  most  remarkable  and  most  honour- 
able person,  that  ever  appeared  on  the  stage  of  the 
world  :.  it  speaks  of  him  as  a  glorious  governor,  a 
prince,  a  king,  a  conqueror  ;.  besides  other  magnifi-. 
cent  titles  of  the  greatest  dignity  ;  shewing  that  his 
government  should  be  extensive  and  everlasting,  and 
that  his  glory  should  fill  the  whole  earth.  But,  while 
the  prophets  foretell  his  greatness,  they  foretell  also 
his  meanness  ;  they  shew  indeed  he  was  to  be  a  glori- 
ous king,  but  a  king  who  would  be  rejected  and  des* 
pised  of  m-en  v  and  that  after  all  the  great  expectation,, 
the  world  would  have  of  him,  he  was  to  pass  aver  the 
stage  of  the  world,  disregarded  and  unobserved,  ex- 
cepting as  to  the  malicious  treatment  he  was  to  meet 
with  on  it. 

About  the  time    of  his  coming,  the  Jews  were   big 
with  hopes  of  him  as  the  great  deliverer,  and  chief 


the  Cross  of  Christ.  81 

©riiament  of  their  nation.  And  if  history  may  be 
credited,  even  the  heathens  had  a  notion  about  that 
time,  which  possibly  was  derived  from  the  Jewish 
prophecies,  that  there  was  a  prince  of  unparalleled 
glory,  to  rise  in  the  east,  and  even  in  Judea  in  par- 
ticular, who  was  to  found  a  kind  of  universal  monar- 
chy. But  their  vain  hearts,  like  that  of  most  men  in 
all  ages,  were  so  intoxicated  with  the  admiration  of 
worldly  pomp,  that  that  was  the  only  greatness,  they 
had  any  notion  or  relish  of  j  this  made  them  forma 
picture  of  Him,  who  was  the  desire  of  all  nations, 
very  unlike  the  original. 

A  king  which  the  world  admires,  is  one  of  extensive 
power,  with  numerous  armies,  a  golden  crown  and 
sceptre,  a  throne  of  state,  magnificent  palaces,  sump- 
tuous feasts,  many  attendants  of  high  rank;  immense 
treasures,  to  enrich  them  with,  and  various  posts  of 
honour  to  prefer  them  to. 

Here  was  the  reverse  of  all  this  ;  for  a  crown  of 
gold,  a  crown  of  thorns  ;  for  a  sceptre,  a  reed  put  in 
his  hand,  in  derision  ;  for  a  throne,  a  cross  ;  instead 
of  palaces,  not  a  place  to  lay  his  head  in  ;  instead  of 
sumptuous  feasts  to  others,  ofttimes  hungry  and  thirs- 
ty himself  ;  instead  of  great  attendants,  a  company 
of  poor  fishermen,  instead  of  treasures  to  give  them, 
not  money  enough  to  pay  tribute,  without  working  a 
miracle  ;  and  the  preferment  offered  them,  was  to 
give  each  of  them  his  cro^s  to  bear.  In  all  things,  the 
reverse  of  worldly  greatness  from  first  to  last,  a  man- 
ger for  a  cradle  at  his  birth,  not  a  place  to  lay  his 
head  sometimes  in  his  life,  nor  a  grave  of  his  own  at 
his  death. 

Here  unbelief  frets  and  murmurs,  and  asks  where 
is  all  the  glory,  that  is  so  much  extolled  ?  For  dis- 
covering this,  faith  needs  only  look  through  that 
thin  veil  of  flesh  ;  and  under  that  low  disguise  appears 
the  Lord  of  glory,  tiie  King  or  kiu^.^,  *Uo  i_«.-^  nf  hosts, 
strong  and  mighty,  (Psalm  xxiv.  8.)  The  Lord  mighty 
in  battle  ;  the  heavens  his  throne,  the  earth  his  foot- 
stool, the  light  his  garments,  the  clouds  his  chariots, 
the   thunder   his  voice,  his  strength  omnipotence,  his 


82  Glorying  in 

riches  all-sufficiency^  his  glory  infinite,  his  retinue  the 
hosts  of  heaven,  and  the  excellent  ones  of  the  earth, 
on  whom  he  bestows  riches  unsearchable,  an  inheri- 
tance incorruptible,  banquets  of  everlasting  joys,  and 
preferments  of  immortal  honour,  making  them  kings 
and  priests  unto  God,  conquerors,  yea  and  more  than 
conquerors,  children  of  God,  and  mystically  one  with 
himself. 

Here  appears  something  incomparably  above  all 
worldly  glory,  tliough  under  a  mean  disguise.  But 
the  objection  is  still  against  that  disguise  ;  yet  even 
that  disguise,  upon  due  consideration,  will  appear  to 
be  so  glorious,  that  its  very  meanness  is  honourable  : 
it  was  a  glorious  disguise,  because  the  designs  and  ef- 
fects of  it  are  so  ;  if  he  suffered  shame,  poverty,  pain, 
sorrows  and  death,  for  a  time,  it  was  that  we  might 
not  suffer  these  things  for  ever.  That  meanness  there- 
fore was  glorious,  because  it  was  subservient  unto  an- 
infinitely  glorious  design  of  love  and  mercy. 

It  was  subservient  more  ways  than  one  ;  it  satisfied 
the  penalty  of  the  law,  it  put  unspeakable  honour  on 
the  commandments  of  it.  It  was  a  part  of  Christ's 
design  to  make  holiness,  (that  is  obedience  to  the  law) 
so  honourable,  that  every  thing  else  should  be  con- 
temptible in  comparison  of  it  ;  love  of  worldly  great- 
ness, is  one  of  the  principal  hinderances  of  it  :  we  did 
not  need  the  example  of  Christ  to  commend  earthly 
grandeur  to  us,  but  very  much  to  reconcile  us  to  the 
contrary,  and  to  make  us  esteem  holiness,  though  ac- 
companied with  meanness  ;  Christ's  low  stare  was  an 
excellent  mean  for  this  end.  There  was,  therefore, 
greatness,  even  in  his  meanness  :  other  men  are  hon- 
ourable by  their  station,  but  Christ's  station  was  made 
honourable  by  him  ;  he  has  made  poverty  and  mean- 
ness, joined  with  holiness,  to  be  a  state  of  dignity. 

Thus  Christ's  outward  meanness,    that  disguised  his 
real  o;reatnes<;,    ^Tnn  i«  ;*>,^ir  g,i.ji  iuu:>,    oecause  of  the 
design  of  it.     Yet  that  meanness  did    not  wholly  be- 
cloud it ;    many  beams  of  glory  shone  through  it. 

His  birth  was  mean  on  earth  below  :  but  it  was  cele- 
brated with  Hallelujahs  by  the  heavenly  host  in  the  air 


the  Vross  of  Christ.  83 

above  i  he  had  a  poor  lodging,  but  a  star  lighted  visi- 
tants to   it  from  distant  countries.     Never  prince  had 
such  visitants   so  conducted.     He  had  not  the  magnifi- 
cent equipage  that  other  kings  have,  but    he  was  at- 
tended with   multitudes  of   patients,  seeking,  and  ob- 
taining  liealing    of   soul    and  body  ;   that   was    more 
true    greatness,  than  if   he  had    been  attended  witli 
crouds    of   princes  :   he  made   the  dumb  that  attended 
him  sing  his  praises,  and  the  lame  to  leap  for  joy,   the 
deaf  to  hear  his  wonders,  and  the  blind  to  see  his  glo- 
ry :  he  had  no  guard  of  soldiers,   nor  magnificent  reti- 
nue of  servants  ;  but,  as  the  centurion,  that  had  both, 
acknowledged,   health  and    sickness,  life   and    death, 
took  orders  from   him  :  even  the   winds  and  storms, 
which   no    earthly  power  can  controul,  obeyed   him  j 
and  death  and  the  grave  durst  not  refuse  to  deliver  up 
their  prey  when  he   demanded  it.     He  did  not  walk 
upon  tapestry  :  but  when  he  walked  on  the  sea,  the 
waters   supported  him  :  all  parts  of  the  creation,  ex- 
cepting sinful    men,  honoured  him  as  their  Creator  : 
he   kept   no  treasure,  but   when   he  had  occasion  for 
money,  the  sea  sent  it  to  him  in  the  mouth  of  a  fish  ; 
he  had  no  barns,  nor  cornfields,  but  when  he  inclined 
to  make  a  feast,  a  few  loaves  covered  a  sufiicient  table 
for  many  thousands.     None  of  all  the  monarchs  of  the 
world  ever   gave  such  entertainment.     By  these  and 
many  such  things,  the  Redeemer's  glory  shone  through 
his  meanness,  in  the   several  parts   of  his  life.     Nor 
was  it  wholly  clouded  at  his  death  ;  he  had  not  indeed 
that   fantastic    equipage  of  sorrow,  that  other  great 
persons  have  on  such  occasions.     But  the  frame  of  na- 
ture  solemnized  the   death  of  its  Author  ;  heaven  and 
earth  were  mourners  :  the  sun  was  clad  in  black  ;  and 
if  the  inhabitants    of  the   earth   were   unmoved,  the 
earth  itself  trembled  under   the    awful  load  j  there 
were  few  to  pay  the  Jewish  compliment  of  -rending 
their  garments,  but  the  rocks  were  not  so  insensible  ; 
they  rent  their  bowels ;  he  had  not  a  grave  of  his  own, 
but   other    men*s   graves  opened  to  him.     Death  and 
the  grave    might  be    proud  of  such  a  tenant  in  their 
territories  j  but  be  came  ngt  there  as  a  subject,  but  as 


84  Glorying  in 

an  invader,  a  conqueror  j  it  was  then  the  king  of  ter- 
rors lost  his  sting,  and  on  the  third  day  the  Prince  of 
life  triumphed  over  him,  spoiling  death  and  the  grave. 
But  this  last  particular  belongs  to  Christ's  exaltation  ; 
the  other  instances  shew  a  part  of  the  glory  of  his 
humiliation,  but  it  is  a  small  part  of  it. 

The   glory    of  the  cross  of   Christ,  which   we   are 
chiefly  to  esteem,  is  the   glory  of  God's  infinite   per- 
fections displayed  in  the  work  of  redemption,  as  the 
apostle  expresses  it,  the  glory  of  God   in  the  face   of 
Christ  Jesus,   (2  Cor.  iv.  6.)  even  of  Christ   crucified, 
1  Cor.  ii,  2.     It   is  this  which  makes  any  other  object 
glorious,  according  as  it  manifests  more  or  less  of  the 
perfections  of  God.     This  is  what  makes  the  works  of 
creation  so  glorious  ;  the  heavens  declare  God's  glory, 
and  the  firmament,  his  handy-work.     And  we  are  in- 
excusable   for   not  taking   more  pains  to  contemplate 
God's  perfections  in  them  ;  his   almighty   power,  and 
incomprehensible  wisdom,  and  particularly  his  infinite 
goodness.  But  the  effects  of  the  Divine  goodness,  in  che 
works  of  creation  are  only  temporal  favours  ;  the  fa- 
vours purchased  to  us  by  the  cross  of  Christ  are  eter- 
nal.    Besides,  although  the  wcrks  of  creation  plainly 
shew  that  God  is  in  himself  good  ;  yet  they  also  shew 
that  God  is  just,  and   that  he  is  displeased  with  us  for 
our  sins  ;  nor  do  they  point  out  to  us  the  way  how  wc 
may  be  reconciled  to  him  ;  they  publish  the  Creator's 
glory  :  they   publish  at  the  same  time    his  laws,  and 
our   obligations  to   obey  them.     Our  consciences  tell 
us  we  have  neglected  these  obligations,  violated  these 
laws,  and   consequently    incurred  the   lawgiver's  dis- 
pleasure :  his  works  declaring  his  glory,  shew  that  in 
his  favour  is  life,  and  consequently,  that  in  his  displea- 
sure is  death  and  ruin  ;  yea,  they  lay  us  in  some  mea- 
sure under  his  displeasure  already.     Why  else  do  nat- 
ural causes  give   so  much  trouble  in   life,   and  pain  in 
death  ?     From  all  quarters  the  works  of  God  revenge 
the  quarrel  of  his  broken  law  :  they  give  these    frail 
bodies  subsistence   for  a  time,  but   it    is   a  subsistence 
embittered  with  many  vexations,  and  at  last  they  crush 
them,  and  dissolve  them  in  dust. 


iht  Cross  of  Chr'isL  85 

The  face  of  nature  then  is  glorious  in  itselt*  ;  but  it 
is  overcast  with  a  gloom  of  terror  to  lis  ;  it  shews  the 
glory  of  the  judge  to  the  criminal  ;  the  glory  of  the 
offended  sovereign  to  the  guilty  rebel  :  this  is  not  the 
way  to  give  comfort  and  relief  to  a  criminal  ;  it  is  not 
the  way  to  make  him  glory  and  triumph  :  accordingly^ 
the  enemies  of  the  cross  of  C'arist,  v/ho  refuse  to  know 
God,  otherwise  than  by  the  Vv'orks  of  nature,  are  so 
far  from  glorying  in  the  hopes  of  enjoying  God  in 
heaven,  that  they  renounce  all  those  great  expecta- 
tions, and  generally  deny  that  there  is  any  such  bles- 
sedness to  be  had.  Conscience  tells  us,  we  are  rebels 
against  God  :  and  nature  does  not  shew  how  sucli 
rebels  may  recover  his  favour  ;  how  in  such  a- well- 
ordered  government,  as  the  divine  government  must 
be,  the  righteous  judge  and  lawgiver  may  be  glorified_, 
and  the  criminal  escape  ;  much  less  how  the  judge  may 
be  glorified,  and  the  criminal  obtain  glory  likewise. 

The  language  of  nature,  though  it  be  plain  and  loud 
in  proclaiming  the  glory  of  the  Creator,   yet  it  is  dark 
and  intricate  as  to  his  inclination  towards  guilty  crea- 
tures :   it  neither   assures  peremptorily  tliat  we  are  in 
a  state  of  despair,  nor  gives  sure  footing  for  our  hopes. 
If  we  are  favourites,   whence  so  many  troubles  I      If 
we   are  hopeless  criminals,  whence  so  many  favours  ? 
Nature   shews  God's  glory,  and  our  shame  ;   his  law 
our  duty,  and  consequently,  our  danger  ;   but  about  the 
way  of  escape,   it  is  silent  and  dumb  :   it  affords  many 
motives  for  exciting  desires  after  God  ;   but    it  shews 
not  the  way  to  get  these  desires  satisfied.     Here  in  the 
text    is    an    object  which  gives  us  better  intelligence. 
It  directs  us  not  merely  to  seek  by  feeling  in  the  dark, 
(Acts  xvii.  27.)  if  haply  we  may  find,  but  to  seek  him 
so,  as  certainly  to  find  him.     Unlikely   doctrine   to   a 
carnal  mind  :  that  there  should  be  more  of  God's  g-^ry 
manifested  to  us  in  the  face  of  Christ  crucified,  than  in 
the  face   of  heaven  and  earth  ;  the  face  of  Christ,  in 
which  sense  discovers  nothing  but  marks  of  pain  and 
disgrace  ;  that  bloated,  mangled  visage,  red  with  gore, 
covered   with   marks  of  scorn,  swelled  with   strokes, 
and  pale  with  death,  that  would  be  the  last  object  in 

H 


66  Glorying  in 

which  the  carnal  mind  would  seek  to  see  the  glory  of 
the  God  of  life  ;  a  visage  clouded  with  the  horror  of 
death  ;  it  would  with  more  pleasure  and  admiration, 
view  the  same  face  when  transfigured,  and  shining  like 
the  sun  in  its  strength.  Divine  glory  shone  indeed 
then  in  a  bright  manner,  in  that  face  on  the  mount  ; 
but  not  so  brightly,  as  on  mount  Calvary  :  this  was 
the  more  glorious  transfiguration  of  the  two.  Though 
all  the  lighr  in  the  world,  in  the  sun  and  stars  were  col- 
lected together,  into  one  stupendous  mass  of  light,  it 
would  be  but  darkness  to  the  glory  of  this  seemingly 
dark  and  melancholy  object  :  for  it  is  here,  as  the  apos- 
tle expresses  it,  2  Cor.  iii.  18.  fVe  all  as  with  open  face 
'may  behoJd  the  glory  of  God. 

Here  shines  spotless  justice,  incomprehensible  wis- 
dom, and  infinite  love  all  at  once  :  none  of  them  dark- 
ens or  eclipses  the  other,  every  one  of  them  gives  a 
lustre  to  the  rest.  They  mingle  their  beams,  and  shine 
with  united  eternal  splendor  :  The  just  Judge,  the 
merciful  Father,  and  the  wise  Governor.  No  other 
-object  gives  such  a  display  of  all  these  perfections,  yea, 
all  the  objects  we  know,  give  not  such  a  display  of  any 
one  of  them.  Nowhere  does  justice  appear  so  awful, 
mercy  so  amiable,  or  wisdom  so  profound. 

By  the  infinite  dignity  of  Christ's  person,  his  cross 
gives  more  honour  and  glory  to  the  law  and  justice  of 
God,  than  all  the  other  suiferings  that  ever  were  or 
will  be  endured  in  the  world.  V/hen  the  apostle  is 
speaking  to  the  Romans,  of  the  Gospel,  he  does  not 
tell  them  only  of  God's  mercy,  b:u  al-u)  of  his  justice 
revealed  by  it,  Rom.,  i.  18.  God's  wraih  against  the 
unrighteousness  of  men,  is  chiefly  revealed  by  tlie 
righteousness  and  suiferings  of  Christ.  The  Lord  was 
pleased  for  his  rig!iteousness*  sake,  Isa.  xlii.  21.  Both 
by  requiring  and  a;pointing  that  rigliteousness,  he 
magnified  the  law  and  made  it  honourable  ;  and  though 
that  righteousness  consists  in  obedience  and  sufferings 
v/hich  continue  for  a  time,  yet  since  the  remembrance 
of  them  will  continue  for  ever,  the  cross  of  Christ 
may  be  said  to  give  eternal  majesty  and  honour  to  that 
law  \vhidi  it  satisfied^  that    awful  law,  by  which  the 


{he  Cross  of  Christ.  8? 

universe  (which  is  God's  kingdom)  is  governed,  to 
which  the  principalities  and  powers  of  heaven  are  sub- 
ject ;  that  law,  which  in  condemning  sin  banished  the 
devil,  and  his  angels  from  heaven,  our  first  parents 
from  paradise,  and  peace  from  the  earth.  Consider- 
ing, therefore,  that  Gcd  is  the  judge  and  lawgiver  of 
the  world,  it  is  plain  that  his  glory  shines  with  un- 
speakable brightness  in  the  cross  of  Christ,  as  the  pun- 
isliment  of  sin.  But  this  is  the  very  thing  that  hinders 
the  lovers  of  sin  from  acknowledging  tlie  glory  of  the 
cross  ;  because  it  shews  so  much  of  God's  hatred  of 
what  they  love-  It  would  be  useful  for  removing  such 
prejudices,  to  consider,  that  though  Christ's  sacrifice 
shews  the  punishment  of  sin,  yet  if  we  embrace  that 
sacrifice,  it  only  shews  it  to  us;  it  takes  it  ciFour  hands,, 
it  leaves  us  no  more  to  do  with  it  ;  and  surely  the  be- 
holding our  danger,  when  we  behold  it  as  prevented, 
serves  rather  to  ejicrease  than  lessen  our  joy  ;  by  see- 
ing the  greatness  of  our  danger,  we  see  the  greatness 
of  our  deliverance.  The  cross  of  Christ  displays  the 
glory  of  infi-iite  justice,  but  not  of  justice  only. 

Here  shines  chiefly  the  glory  of  infinite  mercy.  No- 
thing in  the  world  more  lovely,  or  glorious,  than  love 
and  goodness  itself  ;  and  this  is  the  greatest  instance  of 
it  that  can  be  conceived.  God's  goodness  appears  in 
all  his  works  ;  this  is  a  principal  part  of  the  glory  of 
the  creation.  We  are  taught  to  consider  this  lower 
world  as  a  convenient  habitation,  built  for  man  to 
dwell  in  ;  but,  to  allude  to  the  apostle's  expression,, 
Heb.  iii.  3.  this  gift  we  are  speaking  of,  should  be 
accounted  more  worthy  of  honour  than  the  world,  in. 
as  much  as  he  who  hath  built  the  house,  hath  more 
honour  than  the  house. 

When  God  gave  us  his  Son,  he  gave  us  an  infinitely 
greater  gift  than  the  world  ;  the  Creator  is  infinitely 
more  glorious  than  the  creature,  and  the  Son  of  God  is 
the  Creator  of  all  things.  God  can  make  innumerable 
worlds  by  the  word  of  his  mouth  j  he  has  but  one  on- 
ly Son,  and  he  spared  not  his  only  Son,  but  gave  him 
lo  the  death  of  the  cross  for  us  all. 

God's  love  to  his  people  is  from  everlasting  to  ever- 


88  C/orytng  in 

lasting  :  but  from  everlasting  to  everlasting  there  is 
no  manifestation  of  it  known,  or  conceivable  by  us, 
that  can  be  compared  to  this.  The  light  of  the  sun  is 
ahvavs  the  same,  but  it  shines  brightest  to  us  at  noon  : 
the  cross  of  Christ  was  the  noon-tide  of  everlasting 
love  ;  the  ni-ridian  splendor  of  eternal  mercy  ;  there 
were  many  bright  manifestations  of  the  same  love  be- 
Ibre  ;  but  they  were  like  the  light  of  the  m.orning, 
that  shines  more  and  more  unto  the  perfect  day  ;  and 
.ihat  perfect  day  was  when  Christ  was  on  the  cross, 
when  darkness  covered  all  the  land. 

Comparisons  can  give  but  a  very  imperfect  view  of 
this  love  which  passeth  knowledge  :  though  we  should 
suppose  all  the  love  of  all  the  men  that  ever  were,  or 
shall  be  on  the  earth,  and  all  the  love  of  the  angels  in 
heaven,  united  in  one  heart,  it  would  be  but  a  cold 
heart  to  that  which  was  pierced  with  the  soldier's  spear. 
The  Jews  saw  but  blood  and  water,  but  faith  can  dis- 
cern a  bright  ocean  of  eternal  love  flowing  out  of  these 
wounds.  We  may  have  some  impression  of  the  glory 
of  it,  by  considering  its  effects  ;  we  should  consider 
all  the  spiritual  and  eternal  blessings,  received  by 
God's  people  for  four  thousand  years  before  Christ 
was  crucihed,  or  that  have  been  received  since,  or 
that  will  be  received  till  the  consummation  of-^ll  things ; 
all  the  deliverances  from  eternal  misery  ;  all  the  oceans 
<;f  joy  in  heaven  ;  the  rivers  of  water  cf  life,  to  be 
t-njoyed  to  all  eternity,  by  muliiiudes  as  the  sand  of 
the  sea  shore.  V/e  should  consider  all  these  blessings 
as  flovv'iiig  from  that  love,  that  was  displayed  in  the 
cross  of  Christ. 

Here  shines  also  the  glory  of  the  incomprehensible 
wisdom  cf  God,  which  consists  in  promoting  the  best 
icw^'i,  by  the  fittest  means.  The  ends  of  the  cross  are 
best  in  themselves,  and  the  t)est  for  us  that  can  be 
conceived  ;  the  glory  of  God,  and  the  good  of  man  : 
and  the  means  by  v/hicii  it  advances  these  ends,  are  so 
fit  and  suitable,  that  t!ie  infinite  depth  of  contrivance 
in  them  will  be  the  admiration  of  the  universe  to 
eternity. 
It   is    an    ea'^y    thing    to    cortceive  the  glory  of  the 


the  Cross  of  Christ.  m 

Creator,  manifested  in  the  good  of  an   innocent  crea- 
ture ;   but  the  glory  of  the  righteous  judge  manifested 
in  the  good  of  the  guilty  criminal,   is  the  peculiar  mys- 
terious wisdom  of  the  cross.     It    is  easy    to   conceive 
God's  righteousness  declared  in  the  punishment  of  sins  ; 
the  cross  alone  declares  his  righteous»css  i?i  the  remission 
of  sins,  (Rom.  iii.  25.)    It  magnifies  justice  in  the  way 
of  pardoning  sin,  and  mercy  in  the  way  of  punishing 
it.     It  shews  justice  more  awful  than  if  mercy  had  been 
excluded,  and  mercy  more  amiable  than  if  justice  had 
been  dispensed  with  ;   it  magnifies  the   laxo^  and  makes 
ic  honourable y   (Isa.  xlii.  21.)      It   magnifies  the  crimi- 
nal who  broke  the  law  ;   and  the  respect  put  upon  the 
law,    makes  him   honourable    likewise,   (I  Cor.  ii.  7.) 
yea,  this  is  so  contrived,  that  every  honour  done  to  the 
erimi'.ial,    is  an  honour  done  to  the  law,  and  ail  the  res- 
pect put  upon  the  law,   puts  respect  also  on  tlie  crimi- 
nal ;    for  e  /erv  blessinsT  the  sinner  receives,  is  for  the 
sake  of  obedience  and  satisfaction  niVle  to  the  law,  not 
by    himself,  but   by  another,   who   could  pur  infinitely 
greater    dignity   on    the  Liw  :   and  ihe    sati;ifaction  of' 
that  other  for  the  sinner,   puts  the  greatest  dignity  on 
him  rliat  he  is  capable  of.     Both  the  law  and  the  sinner 
Eiijy  glory  in  the  Cross  of  Christ,,     Both  of  tlieni  receive 
eternal  honour  and  glory  by  it. 

The  glories  that  are  found  separately  in  the  other 
works  of  God,  are  found  united  here.  The  joys  of 
heaven  glorify  God's  goodness,  the  pains  of  hell  glo- 
rify his  justice  ;  the  cross  of  Christ  glorifies  both  of 
them  in  a  more  remarkable  manner  than  heaven  or- 
hell  glorifies  any  of  them.  There  is  more  re.narkable 
honour  done  to  the  justice  of  God  by  the  sulferings  of 
Christ,  than  by  the  torments  of  devils  ;  and  there  is  a, 
more  remarkable  display  of  the  goodness  of  God,  in 
the  redemption  of  sinners,  than  in  the  joy  of  angels  : 
-so  that  we  can  conceive  no  object^  in  which  we  ca;i 
discover  such  manifold  wisdom,  or  so  deep  contrivance- 
for  advancing  the  glory  of  God. 

The  like  may  be  said  of  its  contrivance  for  the  good 
ef  man.  It  heeds  all  his  diseases^  it  pardons  alt  his. 
sins^  (Psa.  ciii.)     It  is  the  sacrifice   that  reiUQVSS  t^-js: 


90  Glorying  in 

guilt  of  sin,  it  is  the  motive  that  removes  the  love  of 
of  sin  ;  it  mortifies  sin  and  expiates  it.  It  atones  for 
disobedience,  it  excites  to  obedience  ;  it  purchases 
strength  far  obedience,  it  makes  obedience  practicable, 
it  makes  it  delightful,  it  makes  it  accepti-ble,  ir  makes 
it  in  a  manner  unavoidable,  it  constrains  to  it, 
2  Cor.  V.  1  1 .  It  is  not  only  the  motive  lo  obedience, 
but  tlie  pattern  of  it.  It  satisfies  the  curse  of  the  law, 
and  fulfills  tlie  commands  of  it.  Love  is  the  fulfilling 
of  the  law,  the  sum  of  which  is  the  love  of  God,  and 
of  our  neighbour.  Tlie  cross  of  Christ  is  the  highest 
instance  of  both  :  Christ's  sufferings  are  to  be  consid- 
ered as  actions  :  never  action  gave  such  glory  to  God, 
never  action  did  such  good  to.  m.an  :  and  it  is  the  way 
to  shew  our  love  to  God  and  man,  by  promoting  the 
glory  of  the  one,  and  the  good  of  the  other. 

Thus  the  sufferings  of  Christ  teach  us  our  duty  by 
that  love  whence  they  flowed,  and  that  good  for  which 
they  were  designed  :  but  they  teach  us,  not  only  by 
the  design  of  them,  but  also  by  the  manner  of  his  un- 
dergoing them.  Submission  to  God,  and  forgiveness 
of  our  enemies,  are  two  of  the  most  difficult  duties  ; 
the  former  is  one  of  the  chief  expres'sions  of  love  to 
God,  and  the  latter  of  love  to  maw  ;  but  the  highest 
submission  is,  when  a  person  submits  to  suffering, 
though  free  of  guilt  y  and  the  highest  forgiveness  is,- 
to  forgive  our  murderers  ;  especially  if  the  murderers 
were  persons  who  were  obliged  to  us  ;  as  if  a  person 
not  only  should  forgive  them  Vv'ho  took  away  his  life,' 
even  though  they  owed  him  their  own  life,  but  also 
desire  others  to  forgive  them,  pray  for  them,  and  as 
much  as  possible,  excuse  them.  This  was  the  manner 
of  Christ's  bearing  his  sufferings  ;  Father ,  ihy  will  be 
done  :  and.  Father,  forgive  them,  for  they  kno-x  not  "what 
they  do. 

Thus  we  see  how  fit  a  mean  the  cross  is  for  promo- 
ting the  best  ends,  for  justification  and  sanctification  :- 
It  would  be  too  long  to  insist  here  in  shewing  its  man- 
ifold fitness,  for  promoting  also  joy  and  peace  here, 
and  everlasting  happiness  hereafter  :  for  no  doubt,  it 
will  be  a  great  part  of  the  future  happiness,  to  remem- 
ber tlj€   way  \l    was  purchased,  and  to  see  the  Lamb 


the  Cross  of  Christ.  ^i 

that  was  slain,  at  the  right  hand  of  him,  that  gave  him 
for  that  end.  The  things  already  adduced  shew  that 
the  incomprehensible  wisdom  of  God,  is  gloriously  dis- 
played in  the  cross  of  Christ,  because  it  hath  such 
amazing  contrivance  in  it  for  advancing  the  good  of 
man,  as  well  as  the  glory  of  God  :  for  that  is  the  de- 
sign of  it,  to  shew  the  glory  of  God,  and  good-will 
towards  man. 

But  it  is  not  only  the  glory  of  divine  Wisdom  that 
shines  in  this  blessed  object,  but  also  the  glory  of  di- 
vine power.  This  to  them  who  know  not  Christ  is  no 
small  paradox  :  but  to  them  who  believe,  Christ  cruc  -^ 
jiedf  is  the  wisdom  of  God  and  the  power  of  Gody  (  1  Cor. 
r.  24.)  The  Jews  thought  Christ's  crucifixion  a  de- 
monstration of  his  want  of  power  :  hence  they  up- 
braided him,  that  he,  who  wrought  so  many  miracles, 
suffered  himself  to  hang  on  the  cross  :  but  this  itselT 
was  the  greatest  miracle  of  all.  They  asked,  why  he, 
who  saved  others,  saved  not  himself;  they  named  the 
reason  without  taking  heed  to  it  ;  that  was  the  very 
reason  why  at  that  time  he  saved  not  himself,  because 
he  saved  others  ;  because  he  was  willing  and  able  to 
save  others  ;  the  motive  of  his  endurino-  the  cross  was 
powerful,  divine  love,  stronger  than  death  ;  the  fruits 
of  it  powerful,  divine  grace,  the  power  of  God  to  sal- 
vation, (Rom.  i.  1(5.)  making  new  creatures,  raising 
souls  from  the  dead  ;  these  are  acts  of  Omnipotence, 
We  are  ready  to  admire  chiefly  the  power  of  God  m 
the  visible  world,  but  the  soul  of  man  is  a  far  nobler 
creature  than  it  ;  We  justly  admire  the  power  of  the 
Creator  in  the  motion  of  the  heavenly  bodies,  but  thie 
motion  of  souls  towards  God  as  their  centre,  is  far 
more  glorious  ;  the  effects  of  the  same  power  far  more 
eminent,  and  far  more  lasting. 

The  wounds  of  Christ  seemed  effects  of  weakness  ; 
but  it  is  easy  to  observe  incomparable  strength  appear- 
ing in  them  :  we  should  consider  what  it  was  that 
bruised  him  ;  he  was  bruised  for  our  iniquities  ;  the 
Scripture  represents  them  (Isa.  liii.)  as  a  great  burden^ 
and  describes  us  all  lying  helpless  under  it,  as  a  people 
laden  v,'ith  iniquity.     Chri'it   bore' our  sins  in  his  own 


92  Glorying  in 

body  on  the  tree  j  he  bore  our  griefs,  and  carried  our 
sorrows  j  not  these  we  feel  here  only,  but  those  we 
deserved  to  feel  hereafter  :  we  should  consider  who 
laid  this  burden  on  him  ;  lAe  Lord  laid  on  him  the 
iniquities  of  us  all,  (Isa.  liii.  6.)  We  might  well  say 
with  Cain,  our  punishment  was  more  than  we  were 
able  to  bear  ;  this  might  be  said  to  every  one  of  us 
apart  ;  but  it  was  not  the  sins  of  one  that  he  bore,  he 
bore  the  sins  of  many,  of  multitudes,  as  the  sand  on 
the  sea  shore,  and  the  sins  of  every  one  of  them,  as 
numerous.  This  was  the  heaviest,  and  most  terrible 
weight  in  the  world. 

The  curse  of  the  law  was  a  weight  sufficient  to  crush 
a  world.  They  who  first  brought  it  on  themselves 
found  it  so  :  It  sunk  legions  of  angels,  who  excel  in 
strength,  when  they  had  abused  that  strength  against 
the  law,  from  the  heaven  of  heavens,  to  the  bottom- 
less pit.  The  same  weight  that  had  crushed  rebel  an- 
gels, threatened  man  for  joining  with  them.  Before 
man  could  bear  it  ;  before  any  person  could  have  his 
own  proportion  of  it.  It  behoved,  as  it  were,  to  be 
divided  into  numberless  parcels  :  man,  after  number- 
less ages,  would  have  borne  but  a  small  part  of  it  ;  i he 
xorath  to  come  would  have  been  always  wrath  to  come, 
to  all  eternity  ;  there  would  have  been  still  iniinitely 
more  to  bear.  Christ  only  had  strength  to  bear  it  all, 
to  bear  it  all,,  in  a  manner  at  once  ;  to  bear  it  all,  alone ; 
none  of  the  people  were  with  him  ;  our  burden  and 
our  help  was  laid  on  one  who  was  mighty  :  And  his 
bearing  it,  was  a  glorious  manifestation  of  his  might, 
of  the  noblest  kind  of  miglit,  that  he  was  mighty  to  save. 

It  is  true,  that  load  bruised  him  ;  but  we  would  not 
be  surprised  at  that,  if  we  considered  the  dreadful* 
ness  of  the  shock..  Could  we  conceive  the  weight  of 
eternal  justice,  ready  to  fall  down,  like  lightning,  with 
violence  upon  a  world  of  malefactors,  and  view  that 
sacred  body  interposed  betwixt  the  load  of  wrath 
from  above,  and  the  heirs  of  wrath  below,  we  would 
cot  wonder  at  these  bruises,  we  would  not  despise 
tliem.  We  should  consider  the  event,  had  that  wrath 
fallen  lower  ;  had  it  met  with  no  cb:tacle,  it   would 


the,  Cross  of  Christ.  93 

have  made  havoc  of  another  kind  ;  this  world  would 
have  been  worse  than  a  chaos,  and  been  covered  with 
the  dismal  effects  of  vindictive  justice  and  Divine 
righteous  vengeance. 

Although  his  sacred  flesh  was  both  mangled  and 
marred  with  that  dismal  load,  yet  we  should  consider 
that  ij:  sustained  it.  Here  was  incomparable  strength, 
that  it  sustained  that  shock  which  would  have  grinded 
mankind  into  powder  ;  and  he  sustained  it  (as  was 
said  before)  alone.  He  let  no  part  of  it  fall  lower  : 
they  who  take  sanctuary  under  this  blessed  covert,  are 
so  safe,  that  they  have  no  more  to  do  with  that  load 
of  wrath  but  to  look  to  it,  John  iii.  14.  To  allude  to 
the  Psalmist's  expressions.  Psalm  xci.  7,  8.  Jt  shall 
not  come  nigh  them  ;  only  with  their  eyes  they  shall  beholdy 
and  see  the  reward  of  their  ivickedness  ;  but  they  shall 
see  it  given  to  that  righteous  One  ;  and  all  that  in  ef- 
fect is  left  to  them  in  this  matter,  is  by  faith  to  look 
and  behold  what  a  load  of  vengeance  was  hovering 
over  their  guilty  heads,  and  hov/  that  guiltless  and 
spotless  body  interposed  ;  they'll  see  it  crushed  at  a  sad 
rate  :  but  it  is  the  end  of  the  conflict,  that  shews  on 
wi'.at  side  the  victory  is  ;  in  that  dreadful  struggle, 
Christ's  body  was  brought  as  low  as  the  grave  ;  but, 
though  the  righteous  fall,  he  rises  again.  Death  was 
undermost  in  the  struggle,  t  Cor.  xv.  27.  'twas  Christ 
that  conquered  in  falling,  and  completed  the  conquest 
in  rising.  The  cause,  design,  and  effects  of  these 
wounds,  shew  incomparable  power  and  strength  ap- 
pearing in  them  ;  the  same  strength  appeared  in  his 
behaviour  under  them,  and  the  manner  in  which  he 
bore  them,  we  see  in  the  history  of  his  death.  He 
bore  ihcm  with  patience,  and  with  pity  and  compas- 
sion towards  others.  A  small  part  of  his  sorrow  would 
have  crushed  the  strongest  spirit  on  earth  to  death. — 
The  constitution  of  man  is  not  able  to  bear  too  great 
violence  of  joy  or  grief;  either  the  one  or  the  other 
u  sufficient  to  unhinge  our  frame.  Christ's  griefs  were 
absolutely  incomparable,  but  his  strength  was  a  match 
for  them. 

These  considerations   serve   to   shew  that   it  is  the 


©4»  Glorying  in 

greatest  stupidity,  to  have  diminishing  thoughts  cf  the 
wounds  of  the  Redeemer  !  yet,  because  this  has  been 
the  stumbling  block  to  the  Jews,  and  foolishness  to  the 
Gentiles,  and  many  professing  Christians  have  not  suit- 
able impressions  of  it,  it  is  proper  to  consider  this  sub- 
ject a  little  more  particularly.  It  is  useful  to  observe 
how  the  Scripture  represents  the  whole  of  Christ's  hu- 
miliation as  one  great  action,  by  which  he  defeated  the 
enemies  of  God  and  man,  and  founded  a  glorious, 
everlasting  monarchy  ;  the  prophets,  and  particularly 
the  Psalmist,  speak  so  much  of  Christ,  as  a  powerful 
conqueror,  whose  enemies  were  to  be  made  his  foot- 
stool, that  the  Jews  do  still  contend  that  their  Messiah 
is  to  be  a  pov/erful  temporal  prince,  and  a  great  fight- 
er of  battles,  one  who  is  to  subdue  their  enemies  by 
fire  and  sword,  and  by  whom  they  themselves  are  to 
be  raised  above  all  the  nations  of  the  world.  If  pride 
and  the  love  of  earthly  tilings  did  not  blind  them,  it 
were  easy  to  see  that  the  descriptions  of  the  prophets 
are  vastly  too  high,  to  be  capable  of  so  low  a  meaning: 
this  v^ill  be  evident  by  taking  a  short  view  of  them  ; 
which  at  the  same  time  will  shew  the  glory  of  that 
great  action  just  now  spoken  of,  by  shewing  the  great- 
ness of  the  design,  and  the  effects  of  it. 

The  prophets  ofttimes  speak  more  expressly  of 
h  e  Messias  as  a  great  King,  which  is  a  name  of  the 
greatest  earthly  dignity.  The  hand  of  Pilate  was  over- 
ruled to  cause  write  that  title  of  honour  even  on  his 
cross  :  tlie  glory  of  the  kingdom  that  he  was  to  found, 
is  represented  in  very,  magnificent  expressions  by  the 
prophet  Daniel,  chap.  ii.  b5.  45.  and  chap.  vii.  9,  10, 
13,  14.  Here  are  lively  representations  of  unparallel- 
ed greatness,  an  everlasting  kingdom  to-be  founded, 
strong  obstacles  to  be  removed,  powerful  enemies  to 
be  defeated. 

It  is  useful  to  observe  the  universal  importance  of 
this  design  ;  No  part  of  the  universe  was  unconcerned 
in  it. 

The  glory  of  the  Creator  was  eminently  to  be  dis- 
played, all  the  divine  persons  were  to  be  gloriously 
manifested,  the  divine  attributes  to  be  magnified,  the 


the  Cross  of  Christ.  95 

divine  works  and  ways  to  be  honoured  ;  the  earth 
was  to  be  redeemed,  hell  conquered,  heaven  purcha- 
sed, the  law  to  be  magnified  and  established,  Isa, 
xlii.  21.  Its  commandments  to  be  fulfilled,  its  curse 
to  be  suffered,  the  law  was  to  be  satisfied,  and  the 
criminal  that  broke  it  be  saved,  and  his  tempter  and 
accuser,  to  be  defeated  ;  the  head  of  the  old  serpent 
was  to  be  bruised,  his  works  to  be  destroyed,  and  the 
principalities  and  powers  of  darkness  to  be  spoded,  and 
triumphed  over  openly.  Col.  ii.  15.  The  principali- 
ties and  powers  of  heaven  were  to  receive  new  mat- 
ter of  everlasting  Hallelujahs,  and  new  companions  to 
join  in  them,  the  fallen  angels  were  to  lose  their  old 
subjects,  and  the  blessed  angels  to  receive  new  fellow- 
citizens  :  No  wonder  this  is  called  the  making  a  new 
heaven,  and  a  new  earth  ;  and  even  the  face  of  hell 
was  to  be  altered.  Surely  a  more  glorious  design  can- 
not be  contrived  ;  and  the  more  we  consider  it,  the 
more  we  may  see  the  greatness  of  the  action^  that  ac- 
complished it. 

As  the  design  was  great,  the  preparations  were  so- 
lemn. The  stage  of  it  was  to  be  this  earth  ;  it  was 
cliiefly  concerned  in  it  :  it  was  solemnly  prepared  for 
it.  This  is  the  view  given  us  of  the  providences  that 
preceded  it ;  they  fitted  the  stage  of  the  world,  for 
the  great  event,  in  the  fulness  of  time.  If  we  saw 
clearly  the  whole  chain  of  them,  we  would  see  how 
they  pointed  towards  this  as  their  centre,  and  how 
they  contributed  to  honour  it,  or  rather  it  reflected 
the  greatest  honour  upon  them.  The  forecited  pro- 
phecies in  Daniel,  besides  several  others,  are  instan- 
ces of  this  :  they  shew  how  the  great  revolutions  in 
the  heathen  world  were  subservient  to  this  design,  par- 
ticularly the  succession  of  the  four  monarchies  repre- 
sented in  Nebuchadnezzar's  dream  :  their  rise  and 
overthrow,  were  subservient  to  the  rise  of  this  mon- 
archy,  never  to  be  overthrown. 

We  see  but  a  small  part  of  the  chain  of  providence, 
and  even  that  very  darkly  :  but  this  perhaps  is  worth 
the  observing  briefly,  that  universal  empire  came  gra- 
dually from  the   eastern   to  the  western  parts  of  the 


96  Glorying  in 

world,  from  the  Assyrians  and  Persians,  to  tlie  Greeks 
and  Romans  ;  by  this  means,  greater  communication 
and  correspondence  than  formerly  was  opened  up 
between  distant  nations  of  the  earth,  from  the  rising 
to  the  setting  of  the  sun.  The  kingdom,  represented 
by  the  stone  cut  out  of  the  mountain,  was  to  extend 
to  both  :  Dan.  ii.  :J4,  35.  However  we  think  of  this, 
it  is  certain,  that  if  we  saw  the  plot  of  providence  un- 
folded, we  would  see  these  and  other  revolutions,  con- 
tributing to  the  fulness  of  times,  and  adjusting  the 
world  to  that  state  and  form  of  things,  that  was  fittest 
for  the  Redeemer's  appearance. 

These  were  a  part  of  the  preparations  for  the  work 
in  view  :  but  they  were  but  a  part  of  them  :  for  all 
the  sacrifices  offered  every  morning  and  evening  for 
so  many  ages,  were  preparations  for  it,  and  shadows 
of  it  :  the  same  may  be  said  of  other  figures  and  types. 
The  church  of  God,  for  four  thousand  years,  waited 
with  longing  looks  for  this  salvation  of  the  Lord  : 
they  were  refreshed  with  the  sacrifices  tJiat  prefigur- 
ed it :  the  Heathens  themselves  had  their  sacrifices  ; 
they  had  sinfully  lost  the  tradition  of  the  true  religion, 
and  the  Messiah,  handed  down  from  Noah  ;  yet  Pro- 
vidence ordered  it  so,  that  they  did  not  wholly  lose  the 
rite  of  sacrificing.  There  is  reason  to  acknowledge  a 
particular  providence  preserving  tradition  in  this 
point  ;  for  how  otherwise  could  it  enter  into  men's 
heads,  to  serve  their  gods  by  sacrificing  their  beasts  ? 
it  was  useful  that  the  world  should  not  be  entirely  un- 
acquainted with  the  notion  of  a  sacrifice  :  the  substi- 
tution of  the  innocent  in  the  room  of  the  guilty,  all 
pointed  towards  this  great  oblation,  which  was  to  make 
all  others  to  cease.  •  The  predictions  of  the  prophets 
in  different  ages,  from  Moses  to  Malaciii,  were  also 
preparations  for  this  great  event.  John  the  Baptist 
appeared  as  the  morning-star,  the  harbinger  of  the 
Day-spring  from  on  high  :  it  was  his  particular  oifice 
to  prepare  tlie  way  of  the  Lord  before  him.  The  evi- 
dence of  the  prophecies  was  bright  ;  the  Jews  saw  the 
time  approaching  ;  their  expectations  were  big.  Coun- 
terfeit Messiah  took  advantage  of  it  ;  and  not  only  the 


th3  Cross  cf  CArist.  S7 

Jews,  but  even  the  heathens,  probably  by  report  from 
them,  had  a  notion  of  an  incomparably  great  person 
who  was  to  appear  about  that  time  :  These,  besides 
many  other  great  things,  serve  to  shew  what  glorious 
preparations  and  pomp  went  before  the  great  work  we 
are  speaking  of. 

Here  it  may  perhaps  occur  to  some,  that  it  is  strange, 
an  action  that  had  such  great  preparations  before  it 
happened,  was  so  little  observed  when  it  did  happen. 
Strictly  speaking,  this  was  not  true  ;  it  was  not  much 
noticed  indeed  amons  blind  and  io-norant  men  ;  this 
was  foretold  ;  but  it  had  a  noble  theatre,  the  whole 
universe  were,  in  effect,  spectators  of  it.  The  scrips 
tare  teacheth  us  to  reflect  on  thi^  ;  particularly,  to 
consider  the  principalities  and  pov^^ers  in  heavenly  pla- 
ces, as  attentive  onlookers  on  this  glorious  perform- 
ance :  We  may  infer  this  (besides  other  scriptures) 
from  Eph.  iii.   10, 

These  morning-stars  shouted  for  joy,  and  sang  to- 
gether at  the  old  creation,  Job  xxxviii.  7.  This  was 
a  new  creation  to  sing  at,  a  more  amazhig  spectacle 
than  the  old  ;  in  that,  the  Son  of  God  acted  in  the 
form  of  God  ;  now,  he  was  to  act  in  the  lov/  form  of 
a  servant.  Nor  was  that  the  lowest  part  of  it,  he  v/as 
to  suifer  in  the  form  of  a  criminal  :  the  judge  in  the 
form  of  a  malefactor  ;  the  law-giver  in  the  room  of 
the  rebel.  The  creation  was  a  mean  theatre  for  so 
great  an  event,  and  the  noblest  creatures  unworthy 
judges  of  such  an  incomprehensible  performance  ;  its 
true  glory  was  the  approbation  of  its  iiihtiite  contriver, 
and  that  He,  at  whose  command  it  was  done,  was  ful- 
ly well  pleased  with  it. 

Yet  to  us,  on  whose  natures  example  has  so  much 
influence,  it  may  be  useful  to  consider  that  honourable 
croud  of  admirers  and  spectators  that  this  performance 
had,  and  to  reflect  how  heaven  beheld  with  venera- 
tion, what  was  treated  on  earth  with  contempt  ;  it 
was  a  large  theatre,  multitudes  as  sand  on  the  sea- 
shore, a  glorious  company.  In  scripture,  angels,  in 
comparison  of  men,  are  called  gods  ;  v/e  arenoc  s^a- 
^ible   G.f  tl;"''..r   rl:)vv  :   w.'-".-'i   <:tr:vrk    r'."'Vjets    Ltl;:o;t 


j^B  Glorying  in 

dead  with  fear,  and  tempted  an  apostle  to  idolatry  ; 
but  these,  when  the  first  begotten  is  brought  into  the 
world,  (Heb.  i.  6.  compared  with  Psalm  xcvii.  7.) 
all  these  gods  are  commanded  to  worship  him  ;  the 
place  of  scripture  where  angels  are  called  gods,  is  the 
place  where  they  are  commanded  to  worship  Christ  : 
and  according  to  the  same  apostle,  Heb.  i.  6.  it  was 
a  special  time  of  his  receiving  this  glory  from  the  hosts 
of  heaven,  when  his  glory  was  to  be  veiled  among  the 
inhabitants  of  the  earth.  It  is  evident  that  they  were 
spectators  of  all  that  he  did  in  that  state,  and  no  doubt 
they  were  attentive  spectators ;  th^y  desired  to  Idok, 
as  it  were,  with  outstretched  necks,  into  these  things, 
1  Pet.  i.  12.  nor  could  they  be  unconcerned  spectators: 
they  w€re  on  divers  accounts  interested  in  it;  they  did 
not  need  a  redemption  themselves  ;  but  they  delighted 
in  ours  :  they  loved  Christ,  and  they  loved  his  people  : 
Their  love  interested  them  in  the  glory  of  the  one  and 
the  other.  All  we  know  of  their  work  and  office,  as 
Luther  expresses  it,  is  to  sing  in  heaven,  and  minister 
on  earth  :  our  redemption  gave  occasion  for  both  j  they 
^angfor  joy  when  it  began  at  Christ's  birth,  Luke  ii, 
13,  they  went  with  gladness  on  messages  of  it  before- 
hand, to  the  prophets,  and  to  the  virgin  Mary  :  they 
fed  Christ  in  the  desert,  they  attended  him  in  his  ago- 
ny, and  at  his  resurrection,  and  accompanied  him,  at 
his  ascension  ;  they  were  concerned  to  look  into  these 
things  in  time,  that  were  to  be  remembered  to  all 
eternity  ;  and  into  that  performance  on  earth,  that 
was  to  be  the  matter  of  eternal  hallelujahs  in  heaven. 

It  should  not  therefore  hinder  our  esteem  of  this 
great  work,  that  the  great  men  on  earth  took  no  no- 
tice of  it  ;  they  were  but  mean,  blind,  ignorant,  vul- 
gar, compared  to  these  powers  and  thrones  just  now 
mentioned,  who  beheld  it  with  veneration  :  it  is  no 
disparagement  to  an  excellent  performance,  that  it  is 
not  admired  by  ignorant  persons,  who  do  not  under- 
stand it. 

The  principalities  in  heaven  understood,  and  there- 
fore admired  ;  nor  were  the  principalities  and  powers 
of  darkness   wholly  ignorant  of  it  ;  Their  example 


the  Cross  of  Christ.  99 

should  not  be  a  pattern  to  us  ;  but,  what  they  beheld 
with  anguish,  we  should  behold  with  transport.  Their 
plot  was  to  make  the  earth,  if  possible,  a  province  of 
hell  ;  they  had  heard  of  that  glorious  counterplot  ; 
they  were  alarmed  at  the  harbingers  of  it  ;  they  look- 
ed on,  and  saw  their  plot  step  by  step  defeated,  and 
the  projects  of  eternal  mercy  going  on.  All  the  uni- 
verse, therefore,  were  interested  onlookers  at  this 
blessed  undertaking  :  heaven  looked  on  with  joy,  and 
hell  with  terror,  to  observe  the  event  of  an  enterprize 
that  was  conirived  from  everlasting,  expected  since 
the  fall  of  man,  and  that  was  to  be  celebrated  to  all. 
eternity. 

Thus  we  have  before  us  several  things  that  shew 
the  glory  of  the  performance  in  vie\V  :  the  Design,  of 
universal  importance  ;  the  Preparation,  incomparably 
solemn  ;  a  company  of  the  most  honourable  attentive 
Spectators.  As  to  the  performance  itself,  'tis  plain  it 
is  not  a  subject  for  the  tongues  of  men  ;  the  tongues 
of  men  are  not  for  a  subject  above  the  thoughts  of  an- 
gels :  they  are  but  desiring  to  look  into  it,  they  have 
not  seen  fully  through  it  ;  that  is  the  work  of  Eternity, 
Men  may  speak  and  write, of  it,  but  it  is  not  so  proper-* 
ly  to  describe  it,  as  to  tell  that  it  cannot  be  described  s 
we  may  write  about  it,  but  if  all  its  glory  were  de- 
scribed, the  world  would  not  contain  its  books,  John 
xxi.  25.  we  may  speak  of  it,  but  the  most  v/e  can  say 
about  it,  is  to  say  that  it  is  unspeakable  :  and  the  most 
that  we  know  is,  that  it  passes  knowledge  :  it  is  he 
that  performed  this  work,  that  can  truly  declare  it, 
it  is  he  who  contrived,  that  can  describe  it.  It  is  he  who 
knows  it  :.  none  knows  the  Father  but  the  Son,  or  he 
to  whom  he  shall  reveal  him.  It  is  from  him  we  should 
seek  this  knowledge,  Eph.  i.  17.  what  of  it  is  to  be 
had  here,  is  but  in  part,  1  Cor.  xiii.  9.  but  it  leads  us 
to  the  place  where  it  will  be  perfect.  Here  we  think 
as  children,  we  speak  as  children  ;  yet  we  are  not 
therefore  to  neglect  thinking  or  speaking  of  it  ;  our 
thoughts  are  useless  without  contemplating  it,  our 
speech  useless  without  praising  it  :  The  rest  of  the 
lustory  of  the  world,  except  as  it  relates  to  this,  is  but 


100  Glorying  in 

a  history  of  trifles  or  confusions,  dreams  and  vapours 
of  sick-brained  men.  What  we  can  know  of  it  here, 
is  but  little  ;  but  that  little,  incomparably  transcendi 
all  other  knowledge  :  and  all  other  earthly  things,  are 
but  loss  and  dung  to  ir,  Phil.  iii.  8,  11.  The  least  we 
can  do,  is  with  the  angels  to  desire  to  lock  into  these 
things,  and  we  should  put  up  these  desires  to  him,  who 
■can  satisfy  them,  that  he  may  shine  in  our  hearts,  by 
the  light  of  the  knowledge  of  the  glory  of  God,  2  Cor. 
i/.  6.  The  true  object  of  this  knowledge,  is  the  glory 
of  God  :  the  means  of  obtaining  it,  is  light  shining 
irom  God  ;  and  as  to  the  place  into  which  it  shines,  it 
is  into  our  hearts  :  we  are  therefore  to  desire  that 
light  from  him  who  is  light  itself  j  but  our  prayers 
;:ihould  be  joined  with  other  means  ;  particularly  that 
meditation,  which  Paul  recommends  to  Timothy,  1 
Tim.  iv.  i5.  v/e  ought  to  meditate  on  these  things  so 
as  to  give  ourselves  wholly  to  them  ;  our  meditation 
should  be  as  lively,  and  as  like  to  seeing  the  object  be- 
fore us  as  possible  ;  but  it  is  not  by  strength  of  imagi- 
nation that  the  soul  is  profited  in  this  case,  but  by  ha- 
ving the  eyes  of  the  understanding  enlightened,  Eph. 
i.  18. 

The  makers  and  worshippers  of  images  pretend  to 
help  us  in  this  matter,  by  pictures  presented  to  the  eye 
of  the  body  ?  but  it  is  not  the  eve  of  sense  or  force  of 
i.nagination,  but  the  eye  of  faith,  that  can  give  r.3 
true  noticiiS,  and  right  conceptions  cf  this  object, 
iii  Cor.  v.  it.  Men  may  paint  Christ's  outward  suf- 
ferings, tut  not  iliat  inward  excellency  from  whence 
their  virtue  flowed,  viz.  his  glory  in  himself,  and  his 
goodness  to  us.  Men  may  paint  one  crucified,  but  how 
i.an  that  distinguish  the  Saviour  from  the  criminals  on 
each  side  of  him  ;  we  may  paint  his  hands  and  his  feet 
iixed  to  the  cross,  but  who  can  paint  how  these  hands 
used  always  to  be  stretched  forth  for  relieving  the  af- 
liictecl,  and  curing  the  diseased  ;  or  how  these  feet 
went  ahvays  about  doing  good  ;  and  how  they  cure 
more  diseases,  and  do  more  good  now  than  ever  ?  we 
may  paint  the  outward  appearance  of  his  sufiering*;, 
but  not  the   iuward   bitterness  or   invidble   causes  of 


the  Cross  of  Christ.  101 

them  :  men  can  paint  the  cursed  tree,  but  not  the 
curse  of  the  law  that  made  it  so  ;  men  can  paint  Christ 
bearing  the  cross  to  Calvary,  but  not  Christ  bearing 
the  sins  of  many  :  we  may  describe  the  nails  piercing 
his  sacred  flesh,  but  who  can  describe  eternal  justice 
piercing  both  flesh  and  spirit  ?  we  may  describe  the 
soldier's  spear,  but  not  the  arrows  of  the  Almighty  ; 
the  cup  of  vinegar  which  he  but  tasted,  but  not  the 
cup  of  wrath  which  he  drank  out  to  the  lowest  dregs  ; 
the  derision  of  the  Jews,  but  not  the  desertion  of  the 
Almighty  forsaking  his  Son,  that  he  '.n]g at  never  foi . 
sake  us  who  were  his  enemies.      ,       '        ' 

Thes-e  sorrows  he  suiTered,  and  tj\,e  beneiks. he  pur- 
chased, are  equally  beyond  descii;otiQu,.,  ThongVAvt' 
describe  his  hands  and  his  feet  mangled  and  pierced, 
who  can  describe,  how  in  one  hand  as  it  were  he  grasp- 
ed multitudes  of  souls  ready  to  sink  into  ruin,  and  in 
the  other  hand  an  everlasting  inheritance  to  give  them  ; 
or  hov/  these  bruised  feet  crushed  the  old  Serpent's 
head,  and  trampled  on  Death  and  Hell,  and  Sin,  the 
author  of  both.  We  may  describe  rhe  blood  issuing 
from  his  body,  but  not  tlic  wat-ers  of  life  streaming 
fro;n  the  same  source,  oceans  of  spiritual  and  eternal 
blessings  ;  we  may  paint  how  that  blood  covered  his 
own  body,  but  not  how  it  sprinkles  the  souls  of  others, 
vea,  sprinkles  many  nations  :  we  may  paint  tlie  crown 
of  thorns  he  wore,  but  not  the  crown  of  glory  he  pur- 
chased. Happy  were  it  for  us  if  our  faith  had  as  lively- 
views  of  this  object,  as  our  imaginations  ofttimeshave 
of  incomparably  less  important  objects,  then  would  the 
pale  face  >of  our  Saviour  shew  more  powerful  attrac- 
tives,  than  all  the  brightest  objects  in  nature  besides. 
Notwithstanding  of  the  gloomy  aspect  of  death,  ix. 
would  discover  such  transcendent  majesty,  as  would 
make  all  the  glory  in  the  v/orld  lose  its  relish  with  us  ; 
we  would  see  then  indeed  the  awful  frowns  of  justice, 
but  these  frowns  are  not  at  us,  but  at  our  enemies,  olu' 
murderers,  that  is,  our  sins.  The  cross  shews  Christ 
pitying  his  own  murderers,  but  shews  no  pity  to  our 
murderers  ;  therefore,  we  may  see  the  majesty  of 
.eternal  justice^   tempered  with  the  mildn^s?  of  inj^jtiite 


a.     4i 


102  Glorying  in 

Gompa^sion" ;  infinite  pity  is  an  object  worth  looking  to^, 
especially  by  creatures  in  distress  and  danger  ;  there 
Death  doth  appear  in  state,  as  the  executioner  of  the 
law,  but  there  he  appears  also  deprived  of  his  sting 
with  regard  to  us  j  there  we  may  hear  also  the  sweet- 
est melody  in  the  world  to  the  awakened  sinner  :  that 
peace-speakhig  blood,  that  speaks  better  things  than 
that  of  i\bel  ;  the  sweetest  and  loudest  voice  in  the 
world,  louder  than  the  thunder  on  Sinai  :  its  voice 
reacheth  heaven  and  earth,,  pleading  with  God,  in  he- 
half  of '  \m^*»,«  iUi'i  U-eseeching  men,  to  be  reconciled  to 
Cod  ;  speaking  the  most  comfortable  and  the  most  sea- 
sonable, thhvgs;  in  the  world,,  to  objects  in  distress  and 
.dan'g.er.,'  ihsxis^  ^saJt^aiion  and  deliverance. 

Of  the    various  views   we  can   take  of  this  blessed 
work,  this    is  the   most    suitable,  to  consider  it  as  the 

most  glorious  deliverance  that  ever  was  or  will  be. 

Other  remarkable  deliverances  of  God's  people  are- 
considered  as  shadows  and  figures  of  this  :  Moses,, 
Joshua,  David,  and  Zerubabel,  were  types  of  this 
great  Joshua  ;  according  to  his  name,  so  is  he  Jesus,  a 
deliverer.  The  number  of  the  persons  delivered,  shew 
.  the  glory  of  this  deliverance,  to  be  unparalleled  ;  it 
was  but  one  single  nation  that  Moses  delivered,  though 
indeed  it  was  a  glorious  deliverance,  relieving  sixty 
thousand  at  once,  and  a  great  deal  more  ;  but  this  was 
incomparably  more  extensive;  the  apostle  John  calls 
the  multitude  of  the  redeemed,  a  multitude  that  no  man 
could  number,  (Rev.  vii.  9.)  of  all  nations,  kindreds, 
people  and  tongues.  The  unparalleled  glory  of  this 
deliverance  appears  not  only  in  the  number  of  the  de- 
livered, but  also  in  the  Nature  of  the  deliverance.  It 
was  not  men's  bodies  only  that  it  delivered,  but  im- 
mortal souls,  more  valuable  than  the  world,  Matth. 
xvi.  26.  it  was  not  from  such  a  bondage  as  that  of 
Egypt,  but  one  as  far  beyond  it,  as  eternal  misery  is 
worse  than  temporal  bodily  toil :  so  that  nothing  can 
equal  the  wretchedness  of  the  state  from  which  they 
are  delivered,  but  the  blessedness  of  that  to  which  they 
are  broughl. 

But  here  we  should'  not  forget  the  Opposition  made 


the  Cross  of  Christ.  lOJ 

against  this  deliverance  r  it  was  the  greatest  that  can 
withstand  any  good  design.   The  apostle  (Eph.  vi.  12.) 
teaches  to  consider  the  opposition  of   flesh   and  blood, 
as  far  inferior  to  that  of  principalities  and  powers,  and 
spiritual  wickedness  in  high  places  :   the  devil  is  calkd 
the  god  of  this   v/orld,  2  Cor.  iv.  4.  and  himself  and. 
his  angels,  the  rulers    of  the    darkness  of  this  world, 
Eph.  vi.  12.     They  had  obtained  a  dominion  over  the 
world,,   (excepting  that  small  corner  Judea,)  for  many 
ages,  by    the  consent  of   the  inhabitants  :   they  found 
them  not  only  pliable,  but  fond  of  their  chains,  and  in 
love   with  their  bondage.     But  they  had  heard  of  this 
intended  enterprise  of  supreme  power  and  mercy,  this 
invasion  and  descent  upon  their  dominions  :   they    had 
heard  of  the  design  of  bruising  their  head,  overturning 
their  government,  makhig  their  slaves  to  revolt.  Long 
experience  had  made  them  expert  in  the  black  art  of 
perdition  :   long  success  made  them  confident,  and  their 
malice  still  pushed  them  on  to  opposition,,  whatever  be 
the    success.     As  they  were  no  doubt  apprized  of  this' 
designed  deliverance,  and  alarmed  at   the  signs  of  its 
approach  ;   they  made    all    preparations    to  oppose  it, 
mustered  all  their  forces,  employed  all  their  skill,  and, 
as   all  was  at  stake,  made  their  last  efforts  for  a  kind 
of  decisive  engagement  ;  they  armed  every  proper  in- 
strument, and.  set   every  engine  of  spiritual  destruc- 
tion a.  working  ;  temptations,  persecutions,,  violence, 
slander,  treachery,  counterfeit  Messiahs,  and  the  like. 
Their  Adversary  appeared    in   a  form   that  did   not 
seem  terrible  ;  not  only  as  a  man,  but  as  one  despised 
of  the  people,,  Psa^l,  xxii^6.  accounted  as  a  worm,  and 
no   man  :   but  this   made  the   event  more  glorious  ;   it. 
was  a  spectacle  worth  the  admiration  of  the  universe, 
to  see  the  despised  Galilean  turn  all  the  artillery  of  hell 
back   upon    itself:  to  see  one  in  the    likeness  of  the 
Son.  of  man,  wresting  the  keys  of  hell  and  death  out  of 
the  hands  of  the  devil  :  to  see  him  entangling  the  ru- 
lers of   darkness  in  their  own  nets,  and  making  them 
ruin  their  designs  with  their  own  stratagems.     They 
made  one  disciple  betray  him,   and  another  deny  him  j 
they  made  the  Jews  accuse  him,  and  the  Romans  cru- 
cify him  :.-  but.  tb..e   wonderful   Counsellor   was   raore 


lOJ)  Glorylrig  in 

« 

than  match  for  the  old  serpent  ;  and  the  Lion  of  the 
tribe  of  Judah  too  hard  for  the  roaring  lion.  The  de- 
vices of  these  powers  of  darkness,  were  in  the  event 
made  means  of  spoiling  and  triumphing  over  them- 
selves, Col,  ii,  15.  The  greatest  cruelty  of  devils, 
and  their  instruments,  was  made  subservient  to  the 
designs  of  the  infinite  mercy  of  God  ;  and  that  hideous 
sin  of  the  sons  of  men,  over-ruled  in  a  perfectly  holy 
manner,  for  making  an  end  of  sin,  and  bringing  in 
everlasting  righteousness,  Dan.  ix.  24.  The  opposi- 
tion made  to  this  deliverance,  did  but  advance  its  glo- 
ry, particularly  the  opposition  it  met  with  from  these, 
for  whose  good  it  was  intended  ;  that  is,  sinners  them- 
selves :  this  served  to  enhance  the  glory  of  mysterious 
long-suffering  and  mercy. 

It  would  take  a  long  time  to  insist  on  all  the  opposition 
he  met  with,  both  from  the  enemy  of  sinners,  and  from 
sinners  themselves ;  but  at  last  he  weathered  the  storm, 
surmounted  dilficulties,  led  captivity  captive,  obtained 
a  perfect  conquest,  purchased  an  everlasting  inheri- 
tance, founded  an  everlasting  kingdom,  triumphed  on 
the  cross,  died  with  the  publishing  his  victory  in  his 
mouth.  That  it  was  finished. 

The  world  is  represented  as  silent  before  the  Lord, 
when  he  rose  up  to  work  this  great  deliverance.  And, 
as  was  shown  before,  no  part  of  the  world  was  uncon- 
cerned in  it  :  the  expectation  was  great,  but  the  per- 
formance could  not  but  surpass  it  :  every  part  of  it  was 
perfect,  and  every  circumstance  graceful  ;  nothing  de- 
ficient, nothing  superfluous,  nothing  but  what  became 
the  dignity  of  the  person,  and  the  eternal  wisdom  of 
the  contrivance.  Every  thing  was  suited  to  the  glori- 
ous design,  and  all  the  means  proportioned  to  the  end  : 
the  foundation  of  the  everlasting  kingdom  was  laid,  be- 
fore it  was  observed  by  the  men  that  opposed  it,  and 
so  laid  that  it  was  impossible  for  the  gates  of  hell  to 
prevail  against  it  ;  all  things  adjusted  for  completing 
tlie  deliverance,  and  for  securing  it  against  all  endea- 
vours and  attempts  to  overturn  it.  The  great  Deliv- 
erer in  that  low  disguise,  wrought  through  liis  design, 
80  as  none  could  oppose  it  without  advancing  it,  to  the 
full  satisfaction  of  that  infinite  wisdom  ;hat  devised  it^ 


the  Cross  of  Christ.  105 

and  the  eternal  admiration  of  the  creatures  that  beheld 
it. 

The  Father  v/as  well  pleased  ;  heaven  and  earth  re- 
joiced, and  was  astonished  :  the  powers  of  hell  fell 
down  like  lightning  :  in  heaven,  loud  acclamations  and 
applauses,  and  new  songs  of  praises  began  that  are  not 
ended  yet,  and  never  will  ;  they  will  still  increase  ; 
still  new  redeemed  criminals  from  earth,  saved  from 
the  gates  of  hell,  and  entering  the  gates  of  heaven, 
with  a  new  song  of  praises  in  their  mouths,  add  to  the 
ever-growing  melody,  of  which  they  shall  never 
weary  j  for  that  is  their  rest,  their  labour  of  love, 
never  to  rest,  day  nor  night,  giving  praise  and  glory 
to  him  that  sits  on  the  throne,  and  to  the  Lamb  at  his 
right  hand,  who  redeemed  them  from  all  nations  and 
tongues,  washing  them  in  his  own  blood,  and  making 
them  kings  and  priests  unto  God. 

But  still  an  objection  may  be  made  concerning  the 
little  honour  and  respect  this  work  met  with  on  earth, 
where  it  was  performed.  This,  duly  considered,  in- 
stead of  being  an  objection,  is  a  commendation  of  it. 
Sm  had  so  corrupted  the  taste  of  mankind,  that  it  had 
been  a  kind  of  reflection  on  this  work,  if  it  had  suited 
it  ;  herein  thj  bi^auty  of  it  appears,  that  it  was  above 
that  depraved,  wretched  taste  which  it  v/as  designed 
to  cure  ;  and  that  it  did  actually  work  that  change  qa 
innumerable  multitudes  of  nations. 

l^  the  cross  of  Christ  met  with  much  contempt  on 
earth,  it  met  also  with  incomparable  honour  :  it  made 
the  greatest  revolution  in  the  world  that  ever  happen- 
ed since  the  creation,  or  that  ever  will  happen  till 
Shiloh  come  again  ;  a  more  glorious,  a  more  lasting 
change  than  ever  was  produced,  by  all  the  princes  and 
conquerors  in  the  world  :  it  conquered  multitudes  of 
souls,  and  established  a  sovereignty  over  mens' thoughts, 
will",  and  affections  :  this  was  a  conquest  to  which 
human  power  hath  no  proportion.  Persecutors  turned 
apostles  :  and  vast  numbers  of  Pagans,  after  kno  ving 
the  cross  of  Christ,  suilered  death  and  torments  cheer- 
fully to  honour  it.  The  growing  light  shone  from  East 
to  West  ;  and  opposition  was  not  only  useless,  but 
subservient  to  it.     The  changes  it  produced,  are  some- 


1C6  Glorying  in 

times  described  by  the  prophets  in  the  most  magniiicent 
expressions;  thus,  for  instance,  Isa.  xxxv.  7.  U  turned 
the  parched  gmmid  into  pools  of  waters y  made  the  habita- 
tions oj'  dragons  to  become  places  of  grass,  and  reeds,  and 
rushes  j  made  xoildernesses  to  bud  and  blossom  as  the  rose. 
It  wrou£^hc  this  change  among  us,  in  the  utmost  isles  of 
the  Gentiles  :  we  ought  to  compare  our  present  pri- 
vileges with  the  state  of  our  forefathers,  before  they 
knew  this  blessed  object  ;  and  we  will  find  it  owing  to 
the  glory  of  the  cress  of  Christ,  that  we  who  are  met 
here  to  day,  to  worship  the  living  God,  hi  order  to 
the  eternal  enjoyment  of  him,  are  not  worshipping 
sun,  moon,  and  scars,  or  sacrificing  to  idols. 

But  the  chief  eifects  of  the  cross  of  Christ,  and  which 
shew  most  of  its  glory,  are  its  inward  effects  on  the 
souls  of  men.  There,  (as  was  before  hinted)  it  makes 
a  new  creation  ;  Christ  is  formed  in  them,  the  source 
and  the  hope  of  glory  :  this  is  a  glorious  workman- 
ship ;  the  image  of  God  on  the  soul  of  man  :  but  since 
these  effects  of  the  cross  of  Christ  are  secret,  and  the 
shame  put  upon  it  ofttimes  too  public,  and  since  human 
nature  is  so  much  influenced  by  example  ;  it  will  be 
useful  to  take  such  a  view  of  the  honour  done  to  this 
object,  as  may  arm  us  against  the  bad  example  of  stu- 
pid unbelievers. 

The  cross  of  Christ  is  an  object  of  such  incompar- 
able brightness,  that  h  spread  a  glory  round  it  to  all 
the  nations  of  the  earth,  all  the  corners  of  the  universe, 
all  the  generations  of  time,  and  all  the  ages  of  eternity. 
The  greatest  actions  or  events  that  ever  happened  on 
earth,  filled,  with  their  splendor  and  influence,  but  a 
moment  of  time,  and  a  point  of  space  :  the  splendor 
of  this  great  object  fills  immensity,  and  eternity.  If 
we  take  a  right  view  of  its  glory,  we  will  see  it  con- 
templated with  attention,  spreading  influence  and  at- 
tracting looks  from  times  past,  present,  and  to  come  ; 
heaven,  earth,  and  hell,  angels,  saints,  devils.  We 
will  see  it  to  be  both  the  object  of  the  deepest  admira- 
tion of  the  creatures,  and  the  perfect  approbation  of 
the  infinite  Creator  ;  we  will  see  the  best  part  of  man- 
kind, the  church  of  God  for  four  thousand  years,  look- 
ing forward  to  it  before  it  happened  j  new  generations 


iht  Cross  of  Christ  107 

yet  unborn  rising  up  to  admire  and  honour  it,  in  con- 
tinual successions,  till  time  shall  be  no  more  :  innu- 
merable multitudes  of  angels  and  saints  looking  back 
to  it  with  holy  transport,  to  the  remotest  ages  of  eter- 
nity. Other  glories  decay  by  length  of  time  :  if  the 
splendor  of  this  object  change,  it  will  be  only  by  in- 
creasing. The  visible  sun  would  spend  his  beams  in 
process  of  time,  and  as  it  were,  grow  dim  with  age  ; 
this  object  hath  a  rich  stock  of  beams,  which  eternity 
cannot  exhaust  :  If  saints  and  angels  grow  in  know- 
ledge, the  splendor  of  this  object  will  be  still  increasing  ; 
*tis  unbelief  that  intercepts  its  beams  ;  unbelief  takes 
place  only  on  earth,  there  is  no  such  thing  in  heaven 
or  in  hell.  It  will  be  a  great  part  of  future  blessed- 
ness, to  remember  the  object  that  purchased  it  j  and 
of  future  punishment,  to  remember  the  object  that  of- 
fered deliverance  from  it :  It  will  add  life  to  the  beams 
of  love  in  heaven,  and  make  the  flames  of  hell  burn 
fiercer  ;  its  beams  will  not  only  adorn  the  regions  of 
light,  but  pierce  the  regions  of  darkness  :  it  will  be 
the  desire  of  the  saints  in  light,  and  the  great  eye-sore 
of  the  Prince  of  darkness  and  his  subjects. 

Its  glory  produces  powerful  effects  wherever  it 
shines  ;  they  who  behold  this  glory  are  transformed 
into  the  same  image,  2  Cor.  iii.  18.  An  Ethiopian  may 
look  long  enough  to  the  visible  sun  before  it  change  ^^is 
black  colour  ;  but  this  does  it ;  it  melts  cold  and  frozen 
hearts,  it  breaks  stony  hearts,  it  pierces  adamants,  it 
penetrates  through  thick  darkness.  How  justly  is  it 
called  marvellous  light  ?  1  Pet.  ii.  9.  It  gives  eyes  to 
the  blind  to  look  to  itself,  and  not  only  to  the  blmd, 
but  to  the  dead  :  it  is  the  light  of  life,  a  powerful  light, 
its  energy  is  beyond  the  force  of  thunder  ;  and  it  is 
more  mild  than  the  dew  on  the  tender  grass. 

But  it  is  impossible  fully  to  describe  all  its  effects, 
unless  we  could  fully  reckon  up  a-^  the  spiritual  and 
eternal  evils  it  prevents,  all  th^  riches  of  grace  and 
glory  it  purchases,  and  all  tb^  divine  perfections  it 
displays.  It  has  this  peculiar  to  it,  that  as  it  is  full  of 
glory  itself,  it  communicates  glory  to  all  that  behold  it 
aright :  it  gives  them  a  gi'orious  robe  of  righteousness  ; 
their  God  is  their  glory  ;  it  calls  them  to  glory  and 


iDS  Glorying  in  the  Cross  of  Chris i» 

virtue  ;  it  gives  them  the  spirit  of -God  and  of  glory  » 
it  gives  them  joy  unspeakable,  and  full  of  glory  here, 
and  an  exceeeding  great  and  eternal  weight  of  glory 
hereafter. 

It  communicates  a  glory  to  all  other  objects,  accor- 
ding as  they  have  any  relation  to  it  :  it  adorns  the  uni- 
verse ;  it  gives  a  lustre  to  nature,  and  to  providence  ; 
it  is  the  greatest  glory  of  this  lower  world,  that  its 
Creator  was  for  a  while  its  inhabitant  :  a  poor  landlord 
thinks  it  a  lasting  honour  to  his  cottage,  that  he  has 
once  lodged  a  Prince  or  Emperor  ;  with  how  much 
more  reason  may  our  poor  cottage,  this  earth,  be 
proud  of  it  that  the  Lord  of  glory  was  its  tenant  from 
his  birth  to  his  death  ;  yea,  that  he  rejoiced  in  the 
habitable  parts  of  it,  before  it  had  a  beginning,  even 
from  everlasting,  Prov.  viii.  3\. 

It  is  the  glory  of  the  world  that  he  who  formed  it, 
dwelt  on  it  ;  of  the  air,  that  he  breathed  in  it  ;  of  the 
sun,  that  it  shone  on  him  ;  cf  the  ground,  that  it  bore 
him  ;  of  the  sea,  that  he  walked  on  it  ;  of  the  ele- 
ments, that  they  nourished  him  ;  of  the  waters,  thnt 
they  refreshed  him  ;  of  us  men,  that  he  lived  and 
died  among  us  ;  yea,  that  he  lived  and  died  for  us  ; 
that  he  assumed  our  flesh  and  blood,  and  carried 
it  to  the  highest  heavens,  wheri?  it  shines  as  the 
t.'-ernal  ornament  and  wonder  of  the  creation  of  God. 
It  £.ives  also  a  lustre  to  providence  ;  it  is  the  chief 
event  that  adorns  the  records  of  time,  and  enlivens 
the  history  of  the  universe  :  it  is  the  glory  of  the  va- 
rious great  lines  of  providence,  that  they  point  at  this, 
as  their  cen-re  ;  that  they  prepared  the  way  for  its 
coming  ;  that  after  its  coming  they  are  subservient  to 
the  enxis  of  it  .  though  in  a  way  indeed  to  us  at  present 
mysterious,  and  unsearchable  :  thus  we  know  that  they 
either  fulfil  the  jromises  of  the  crucified  Jesus,  or  his 
threatenings :  anoshew  either  the  happiness  of  receiv- 
ing him^  or  the  mis-ry  of  rejecting  him^ 


S  .E  M  M  O  N    III. 

GOD'S  CHIEF  MERCY. 


— :®:. 


ROM.  vlii.  32. 


Ha  that  spared  jiot  his  ozcn  Son,  but  dtilive^ed  hhn  up  fuf 
us  ally  how  shall  he  not  with  him  freely  ^'roi  as  all 
things  f 

IT  is  certainly  no  small  defect  in  our  meditation? 
on  the  work  of  redemption,  and  perliaps  too  coinmoi!;, 
to  think  we  do  justice  to  it,  by  considering  it  merely 
as  a  very  great  inercy.  Every  mercy,  from  the  sove- 
reign Law-giver  of  the  world  to  such  transgressors  of 
his  laws,  even  the  least  mercy,  is  a  great  mercy.  To 
put  this  in  the  same  rank  with  others,  wiih  any  temporal 
mercy,  withany otherspiriiual  ar  other  eternal  niercies, 
to  put  it  on  a  level  with  them  in  our  meditations,  our 
prayers,  our  praises,  on  pretence  of  honourmg  it  is  a 
real  indignity  to  it.  It  is  evident  from  scripture,  we 
are  always  in  the  wrong  to  it,  unless  we  consider  it,. 
not  only  as  a  very  great  mercy,  but,  as  absolutely  the 
greatest  oi  aW  mercies;  not  only  as  a  high  manifestation 
of  love,  but  as  the  highest  ;  not  only  as  an  excellent 
gift,  but  as  the  chief  gift  :  and  if  this  be  God's  chief 
gift,  it  follows  plainly.  That  gratitude  for  it  is  our 
chief  duty,  ingratitude  for  it  our  chief  sin  ;  itself 
should  be  our  chief  joy  and  delight,  the  chief  object  of 
our  thoughts  and  affections,  our  esteem  and  desire,  that 
in  all  things  it  may  have  the  prt-emintnce,  be  chief  in 
all,  and  all  in  all. 

As  the  due  contemplation   of  it  is  in  a  special  man- 
ner our  principal  work  at  this  occasion,  so  its  transcen- 

K 


110  (iOD's 

dency  over  all  other  mercies  is  one  of  the  inost  suita- 
ble views  we  can  have  of  it,  and  the  text  before  us 
one  of  the  fittest  scriptures  to  give  us  that  view  of  it. 
The  prospect  the  apostle  takes  of  it  in  the  context 
is  very  large  and  comprehensive  ;  he  looks  back  as  far 
as  the  first  blessed  design  and  purpose  of  it  before  the 
foundation  of  the  world,  even  from  everlasting,  and 
pursues  the  bright  and  joyful  prospect  in  its  consequen- 
ces beyond  the  end  of  the  world,  even  to  everlastmg; 
DO  wonder  such  a  view  of  such  an  object  makes  him  in 
a  manner  j>ause  and  stop,  as  overv»helmed  with  the 
greatness  of  the  prospect,  and  as  at  a  loss  for  words, 
verse  31.  IVhat  shall  we  say  to  these  things  ?  He  speaks 
inspired  by  the  Spirit  of  God,  but  he  is  speaking  of 
the  love  of  God,  and  he  is  speaking  in  the  language  of 
men.  The  same  apostle,  when  he  is  praying  for  the 
Ephesians  (Eph.  iii.  16,  19.)  that  they  might  be  strength- 
ened by  the  Spirit  to  know  the  love  of  Christ,  after 
all  the  Spirit's  strengthening  of  them,  says,  it  passes 
knowledge:  not  that  any  thing  can  surpass  tlie  strength 
of  the  Spirit,  which  is  mfinite,  but  the  capacity  of  the 
creature,  which  is  necessarily  finite  ;  and  what  passes 
knowledge  must  needs  surpass  all  expression.  All 
great  objects  naturally  cause  difficulty  of  expression, 
and  perplex  the  speaker.  The  apostle  Peter  in  the 
jnount  of  transfiguration  was  under  such  a  blessed 
perplexity  of  joy  and  wonder  at  the  view  of  Christ's 
glory,  that  he  knew  not  what  he  said.  This  other 
apostle  at  the  view  of  Christ's  love  and  its  fruits,  has 
at  least  as  much  cause  to  be  at  a  loss  what  to  say  to 
that  love  and  those  blessings  contained  in  it ;  his  ex- 
pression is  like  that  of  the  author  of  these  blessings,  at 
the  view  of  the  sufterings  that  purchased  them,  John 
'S.i'u  27.  Aoxc  is  my  soul  troubledy  and  xc/tat  shall  I  say  f 
No  wonder  then  all  the  world  be  troubled  what  to  say, 
w^ben  he  who  spoke  as  never  man  spoke,  is  so  ;  and 
no  wonder  the  greatest  saints  so  oft  express  their  gra- 
titude for  God's  goodness,  by  acknowledging  they  can- 
not express  it ;  What  shall  we  render  to  the  Lord  .' 
and  what  can  David  say  more  ?  We  can  render  nothing, 
and  we  can  say  or  think  but   very  little  ;  yet  are  we 


aiUJ  Mercy.  ill 

not  tlierefore  to  say  or  think  nothing  :  our  hearts  and 
tongues  would  then  be  useless.  We  may  turn  the  ex- 
pression to.  What  shall  we  not  say  ?  or  what  shall  we 
not  think  ?  There  is  no  want  of  matter  for  language, 
but  want  of  language  enough  for  the  matter.  It  is  our 
duty  to  say  all  we  can,  to  say  our  utmost.  This  is 
what  the  apostle  does  in  our  text,  he,  syartd  not  his  oxen 
Hon^  liz.  And  then  indeed  might  the  apostle  say  as 
David  did,  What  can  Paul  say  more  ?  He  had  before 
broke,  out  in  admiration  at  the  number  and  greatness 
of  God's  blessings  ;  but  now,  as  it  were  recollecting 
himself,  he  slicw-s  that  thono;h  believers  receive  all 
tlnngs  from  God,  yet  in  some  sense  ihey  have  but  one 
tiling  to  wonder  ar,  and  that  after  receiving  the  gift  of 
his  Son,  they  r.eed  not  doubt  nor  wonder  at  any  thing 
else  ;  vea  llit^  V»'U-iiiii-I  Vv'y.uld  be,  if,  afi&r  that,  any 
thing  else  would  be  withheld. 

In  the  words  we  have  therefore  ;  First,  An  account 
of  God*s  chief  gift  :  Secondly,  The  connexion  be- 
tween that  gift  and  ail  others,  r?7^5r,  «,!  accvur.t  cf 
God's  chief  gift,  ^*  he  spared  not  his  oun  6"6?7,  <S^c." — 
The  word  sparing  has  such  a  double  significaticn  in  the 
original,  as  well  as  in  our  language,  that  the  meaning 
of  the  apostle's  expression  may  be  either,  that  God 
did  not  withhold  so  great  sufferings  from  Christ,  or  so 
great  a  benefit  from  us  :  but  it  is  not  very  needful  to 
make  a  distinction  here,  since  his  sufferings  were  for 
our  benefit,  and  he  was  given  to  us  when  he  was  de- 
livered up  to  justice.  As  to  the  meaning  of  his  being 
delivered  up  for  us  all,  what  we  are  chiefly  concerned 
ID  consider  here  is,  that  the  free  offer  of  that  gift  ex- 
tends to  all  to  whom  it  is  revealed,  and  the  savino; 
virtue  of  it  to  all  by  whom  that  offer  is  embraced:  and 
there  is  nothing  more  just  than  that  they  who  reject  it 
should  get  no  saving  benefit  by  it. 

Secondly,  The  connexion  between  this  gift  and  all 
others.  Where  we  may  consider  separately,  \st^  The 
vast  extent  of  the  privileges  of  believers  ;  2<//y,  The 
manner  they  receive  them  ;  Zdly,  The  ground  of  the 
connexion  between  the  chief  gift  and  all  others. 

(1.)  The  vast  extent  of  the  privileges  of  believers* 


112  GOD'S  ' 

all  things.  We  li;ive  the  like  expression  in  several 
other  scriptures,  Rev.  xxi.  7.  1  Cor.  iii.  22,  Every 
thing  that  contributes  to.  our  good,  we  may  in  some 
sense  call  ours  :  and  this  the  apostle  tells  us,  (a  little 
before  the  text,  v.  28.)  is  what  the  believer  may  say 
of  all  things.  On  this  account  necessary  afflictions  and 
fatherly  chastisements  are  none  of  the  least  privileges, 
and  accordingly  are  contained  in  the  covenant  as  pro- 
mises, though  we  are  very  ready,  absurdly  enough,  to 
understand  them  for  threatenings. 

Some  of  these  pretended  wise  men  among  the  Hea- 
thens, whom  the  apostle  elsewhere  speaks  of,  (Rom. 
i.  22.  1  Cor.  i.  20.)  and  who  opposed  Christianity, 
Acts  xvii.  \b.  taught  that  it  was  impossible  their  vir- 
tuous man  should  be  a  poor  man,  because,  placing  vir- 
iii*  in  rii>o«in.4rtg  atl  desires,  h?  who  desired  nothing 
would  want  nothing  :  But  this  was  the  language  of 
pride,  and  the  most  wilful  delusion. 

(2.)  The  words  of  the  text  teach  us  the  manner 
hcyw  ail  thing-  nYc  given  to  believers,  viz.  •FrteJy.  God 
gives  all  things  with  Christ,  and  therefore  gives _all- 
ihings  freely.  We  are  told,  Psalm  Ixviii.  18.  how 
Christ  received  gifts,  but  it  is  not  said  he  received 
them  freely.  "Never  gifts  were  purchased  at  a  dearer 
rate,  or  more  freely  given  to  others.  Believers  are 
bought  v/ith  a  price  :  but  both  price  and  purchase  are 
freely  given  to  them.  The  meaning  is  not  merely  thpt 
they  give  no  equivalent,  meritorious  of  the  benefits 
tliey  receive.  Adam  could  not  have  done  that,  though 
'he  liad  continued  in  obedience.  The  obedient  angels 
•did  it  not,  but  they  gave  perfect  obedience.  What 
they  gave,  we  are  taught  the  believer  receives,  per- 
fect obedience,  Rom.  V,  17,  19.  the  gift  of  righteous- 
ness. He  is  indispensibly  obliged  to  personal  sincere 
obe<lience,  but  it  is  not  merely  a  duty  ;  it  is  a  gift,  the 
gift  of  the  Spirit.  No  gift  can  be  more  freely  offered 
than  when  it  is  offered  to  as  many  as  will  receive  it. — 
This  is  the  case  here,  John  i.  12.  Faith  is  called  a  re- 
ceiving Christ,  it  receives  his  righteousness  and 
.strength  or  Spirit,  Isa.  xlv.  22.  yet  this  receiving  it- 
self, this  faitli^  is  expressly  called  the  gift  of  God.    So 


O'** 


'Ohief  Mercy.  11.^, 

that  these  three  gifts,  the  gift  of  righteousness,  of  the 
Spirit,  and  of  faith,  prove  abundantly,  that  all  thing? 
are  given  freely. 

(3.)   We    are   to    consider,    in    the  next   place,  the 
ground  of  the    connexion   between  that   great  gift    of 
the  Son  of  God,  and  all  others.     The  connexion  is  sup- 
posed  to  be   so   evident,  that  (as  is  usual   in  the  like 
cases)   the    apostle  chuses    rather  to   express    it    by  a 
question,  than  a  positive  assertion.     There  seems    to 
be  a  twofold  connexion  in  this  case  taught  in  the  Scrip- 
ture, the  one  relating  to  God's  justice  and  faithfulness, 
the  other  to  his  goodness  ;   Thus  as  to  the  first,  we  are 
told  that  God  is  just  to  justify  the  sinner  who  believes 
in  Christ,  Rom.   iii,  26.     The  promise  of  all  things  is 
made  to  faith.    There  is  an  intrinsic  value  in  the  pearl 
of  price,  or  the  object  of  faith,  to  purchase  all  things. 
But  it  is  plain,  the  apostle  is  not  speaking  of  the   con- 
nexion between  our  believing  in   Christ,   and  our   re- 
ceiving all  things,   but  between  God's  giving  so  great 
a  gift,  and  his  giving  ail  others  :   so  that  the  connexion 
here  meant  relates  to  goodness,   and  is  the  connexion 
between  a  great  favour  or    act  of  goodness,  and  a  less, 
which,  though  it  lays  no  obligation  on  the  giver,  gives 
reasonable  ground  of  hope  to  the   receiver.     Thus,  if 
a  man  expose  his  life  for  us,  we   may  be  sure  of  any 
less   favour  which  we  need,  and  which  he  can  spare. 
There  is  a  great  ai^d  obvious  difference  between   the 
bounty  of  God  and   that   of  man  :   if  a   man  give    all 
things,  he   will  h^ve  nothing  himself ;   but   God,  who 
gives  all  things,  can  receive  nothing,  and  can  lose  no- 
thing.   So  that  after  he  hath  given  the  greatest  favour, 
we  may  expect  any  other  that  we  need,  or  that  he  can 
spare,  and  he  can  spare  all  that  we  need.     After  giv- 
ing up  his    Son  to  justice,  he   may  justly  give   us    all 
things.     And  the  apostle's  meaning  is,  that  after  that 
gift,  the  believer  who  has  an  interest  in  it,  may  free- 
ly indulge  the  greatest  and  largest  hopes,  and  may  ex? 
pect  every  other  gift  from  God,  till  he  happen  to  think 
<j^  a  greater  gift  than  his  Son. 

The  connexion  therefore   between    this  favour  and 
vill  others  is  founded   on    its  transcendency  above  aVjl 

JK.  2 


VI 4  GOIj's 

other  ,  so  that  we  may  observe  these  two  doctrines  In 
•the. text.     First,  That  the  Son  of  God  is  his  chief  gift. 
"Secondly,  That  this  gift  may  give  a  believer  assurance 
of  all  others.     As  to  the  first  (which  is  to  be  the  sub- 
ject of  the  ensuing  discourse,  and  most  suitable  to   the 
preserst   occasion)   it  is   not  needful    to  insist  much    in 
shewing   how  evidently  it  is  contained  in  the  text  and 
other  scriptures,  "when  it  is  plain  from  the  whole  ten- 
or of  the  scriptures  that  there   is  a  transcendency  and 
pre-eminence  of  mercy  in  this  manifestation   of  God's 
glory  beyond  all  others.     Only  we   may  observe,  that 
this  transcendency  is  necessarily  supposed   in  the  con- 
nexion between  giving  Ckrist,  and  giving  all  things, 
whether  that  connexion  be  thought  to  relate  to  divine 
justice,  or  goodness.     For  as  to  justice,  if  there  be  an 
intrinsic  value  in  Christ's  merit,  the  gift  of  righteous- 
ness   mentioned,  Horn.   v.  17.  that  gift  itself  must  be 
the  greatest  of  all ;  and  as  to  goodness,  it  is  plain  a  less 
favour  does  not  assure  us  of  a  greater  ;  but  a  greater 
does  of  a  less.     And  if  there  were  any  mercy  or  any 
;gift  greater  or    equal  to  Christ,  then,  instead  of  the 
apostle's  question,  it  would   be  natural  and  reasonable 
to   form  this  other  question.     Though  God  has  given 
his  Son,  shall  we  be  sure   of  such   and  such  other  fa- 
vours ?  The  transcendency  therefore  of  this  gift  above 
all  others,  is  as  evident  as   the  c-onnexion   between  it 
and  them  ;  or  if  there  is  any  diiference,  it  is  the  more 
evident  of  the  two,  the  latter  being  an  inference  from 
the  former.    No\v  the  apostle  supposes  that  connexion 
not  only  to  be  certain  in  itself,  but  so  evident  and  man- 
ifest to  any  believer  w'ho  considers  it,  that  as  it  would 
be  the  greatest  absurdity  to  deny  or  doubt  of  it,  so  he 
mentions  it  as  a  truth  which  in  a  manner  it  would  be 
superfluous  to  affirm. 

But  the  transcendency  which  founds  the  connexion, 
however  certain  and  evident  in  itself,  is  not  so  evi- 
dent, or  at  least  does  not  make  such  an  impression  on 
the  greater  part  of  professing  Christians  now,  as  to 
make  it  superfluous  either  to  assert  or  inculcate  it  with 
all  arguments  pc>ssible  ;  otherwise  there  would  not  he 
uuch  a  bias  against  it,  as   may  be  frequently  observed 


Chief  Mercy.  \  15 

in  men's  discourse,  and  their  writings  on  religion, 
where,  if  any  other  objects  of  spiritual  meditation,  any- 
other  motives  to  obey  God,  and  to  hate  sin,  can  be 
thouo-ht  of,  they  are  sure  to  have  the  pre-eminence  : 
and  this  great  object,  this  chief  motive,  is  either  treat- 
ed as  if  not  worth  mentioning  at  all,  or  at  least  only 
by  the  by. 

In  discoursing  on  this  doctrine,  of  the  transcendency 
of  the  work  of  redemption  above  all  other  mercies,  it 
will  be  proper  to  consider,  first,  some  of  the  principal 
and  most  edifying  truths  included  in  it ;  and  then,  se- 
condly,  to  shev/  wherein  the  transcendency  consists. 

First.  One  remarkable  truth  included  in  the  doctrine, 
-is,  the  necessity  of  Christ's  sacrifice  for  our  salvation. 
This  is  included  both  in  the  transcendency  of  the  gift, 
and  the  relation  of  the  gift  to  the  giver.     1.  As  to  its 
transcendency,  it  is  plain,  it  would  not  be  the  great- 
est   gift  were    it   an   unnecessary  one,  and   might  be 
wanted.     And  as  to  the  relation  between  the  giver  and 
the  gift,  we  may  be  sure  a  good  father  always  spares 
his  own  son,   (except   where   there  is    some  necessity 
for  doing  otherwise,)   and   will  not  deliver  him  up  to 
death  needlessly..     We  are   not  so  to  understand  this 
necessity,  as  if  God  had  been  obliged  to  deliver  up  his 
Son,  either  as   to  his  justice,  oribr  the  glory  of  his 
goodness.     It  would  be  a  strange  government  where 
the  sovereign   would   be  obliged  either  in  justice,  or 
even   for  the  honour  and  reputation  of  his  mercy,  to 
deliver  every  malefactor.  If  God  had  been  obliged  injus- 
tice to  deliver  us  from  our  sin  and  its  punishment,  there 
would  have  been  no  necessity  of  a  sacrifice -to  his  jus- 
tice for  our  sins.     When  we  read,  thereforje,  the  Re- 
deemer's expression  in  his  agony,  if  it  was  possible  the 
cup  should  pass  from  him,  we  are  not  to  understand 
it    as  if  there    was   any   appearance  of   impossibility 
in  its  passing  from  him,  absolutely  considered  j   it  was 
very  possible  and  very  easy  that  it  should  wholly  pass 
*^rom  him.     The  meaning  seenis  to  be,   if  it  was  possi- 
ble  it  might  pass  from  him  v/ithout  passing  to  us,  which 
'?he  had  a  still  greater  aversion  tq^  than  to  drinking  df 
iii  himself 


IM  GOD'S 

The  necessity  therefore  to  be  understood  ia  this  case 
•s  not  the  necessity  of  that  sacrifice,  absolutely  to  the 
glory  of  God's  justice  or  goodness,  but  to  our  relief,  to 
declare  his  righteousness  in  the  remission  of  sins,  Rom. 
iii.  25.  So  that  as  Caiaphas  expressed  it  without  un- 
derstanding it,  it  was  needful  one  should  die,  that  the 
whole  people  might  not  be  destroyed,  though  it  was 
not  in  itself  necessary  that  one  person  should  shew  so 
much  mercy  to  prevent  that  destruction. 

It  would  be  too  long  to  consider  here  all  the  objec- 
tions made  against  our  need  of  that  sacrifice.  An  im- 
partial consideration  of  them  might  easily  shew,  that 
they  flow  from  ignorance  of  the  nature  of  God's  jus- 
tice, and  our  sin.  When  such  an  objection  occurs  to 
any  of  us,  how  can  my  sin  have  so  much  evil  in  it  as 
•to  require  mine  own  personal  punishment,  or  so  great 
.an  atonement  for  me  ?  we  should  reflect,  that  to  let 
disobedience  pass  unpunished,  is  to  dispense  with  the 
law  that  governs  God's  universal,  everlasting  kingdom, 
and  that  the  same  reason  that  would  hold  for  dispensing 
with  it  in  favour  of  any  one  of  us,  would  hold  good 
for  dispensing  with  it  as  to  any  other,  or  all  God's 
other  subjects  i  and  consequently  (since  time  and  place 
can  make  no  difference  here)  for  tolerating  universal 
eternal  wickedness,  confusion  and  disorder  ;  and  then 
where  would  be  the  use  or  end  of  the  v/orld  or  .the 
law  ? 

2.  But  not  to  insist  on  this,  in  the  next  place,  ano- 
ther important  truth  included  in  the  doctrine,  is,  that 
the  chief  mercy  in  the  work  of  redem}>tion  was  not 
merely  Christ's  coming  to  teach  us  our  duty,  wiiich  he 
could  do  by  others  but  to  purge  our  sins,  which  could 
be  done  only  by  himself,  Heb.  i.  6, 

3.  That  in  considering  the  love  of  Christ,  we  are 
obliged  to  consider  the  love  of  the  Father,  the  first 
original  of  all  good  :  and  surely  it  is  one  design  of  our 
baptism,  in  the  name  of  the 'father,  Son  and  Spirit,  to 
bind  and  oblige  us  to  a  devout  acknowledgment  of 
what  each  of  these  adorable  persons,  does  in  our  re- 
e^leniption  ;  to  bless  the  Father  who  spared  not  the  Son, 
and  ^the  :Sion    who  jy^ared  not  himself,  and   the  Spirit 


Chief  Mercy.  11^ 

who  applies  the  purchase  :  so  it  is  no  small  encour- 
agement in  appproaching  God  by  Christ,  to  reflect,  that 
we  approach  him  by  a  Mediator  of  his  own  sending 
and  anointing,  one  chosen  of  God  an<i  precious. 

4.  But  the  truth  contained  in  the  doctrine,  which 
especially  deserves  our  careful  attention,  is  this,  that 
the  Redeemer  is  not  a  mere  creature,  but  a  divine 
person.  For  surely  the  way  the  scriptures,  and  par- 
ticularly  this  text  speaks  of  the  Redeemer's  peculiar 
relation  to  God  the  Father  as  being  his  own  Son,  and 
of  the  transcendency  of  this  gift  above  all  others,  is 
such,  as  the  more  it  were  considered  would  appear 
the  more  unintelligible,  if  the  Redeemer  were  suppo- 
sed to  be  a  mere  creature.  And  this  is  at  least  a  very 
strong  additional  evidence  to  the  full  and  complete 
proofs  of  Chi'i:,t'a  divinity,  drawii  irom  th^e  divrn-e 
iismes-,  '51-rrribu.tes,  works,'  and  Worship,  which  the 
scriptures  so  plainly  and  so  frequently  ascribe  to  him  ; 
particularly  the  transcendency  of  God's  mercy  in  re- 
demption, is  an  argument  that  has  a  peculiar  suitableness 
to  alfect  our  hearts  with  a  rational  an<i  lively  impres- 
sion of  that  great  trutli  ;  of  which  there  are  abundance 
of  other  argunienls,   to  convince  our  judgments. 

But  before  we  consider  that  transcendency,  it  is  use- 
ful to  observe  the  nam.e  given  Christ  in  the  text,  God's 
'ozcn  or  proper  Son.  If  that  name  signified  his  being 
produced  by  God  the  Father,  it  would  agree  to  all 
creatures  ;  if  it  signified  only  some  imperfect  likeneS'S 
to  the  nature  of  the  Father,  it  would  agree  to  all  liv- 
ing, and  especially  all  rational  creatures  ;  if  it  signi- 
fied only  the  highest  resemblance  or  likeness  to  God 
that  any  creature  has,  it  might  agree  to  many,  since 
no  mere  creature  can  have  so  much  of  God,  but  ano- 
ther might  be  raised  to  have  as  much  or  more  ;  if  it 
signified  his  being  created  immediately  by  the  Father, 
whereas  other  beings  are  immediately  created  by  the 
Son,  all  other  rational  creatures  might  have  had  the 
same  relation  to  the  Father,  and  would  however  have 
the  same  relation  to  Christ,  that  He  hath  to  God.  The 
name  of  God's  own  6ow,  therefore,  as  it  is  ascribed  t© 
Christ,  cannot  agree  to  any  mere  creature. 


118  god's 

But  in  the  next  place,  as  to  the  transcendency  of 
the  gift,  which  founds  the  connexion  between  it  and 
all  other  gifts  ;  let  us  consider  whether  there  would 
be  such  evidence  and  force  in  the  apostle's  reasoning, 
supposing  the  Redeemer  a  mere  creature  ;  as  thus  :  if 
God  delivered  up  one  mere  creature  to  death,  how  will 
he  not  much  more  deliver  numberless  multitudes  from 
it  •'  If  he  delivered  up  one  to  temporal  sufferings, 
how  will  he  not  deliver  so  many  multitudes  from 
eternal  sufferings  ?  If  he  gave  ft  mere  creature,  that 
is,  a  pe-rson  infinitely  below  liimself,  to  temporal  pain 
-or  us,  how  will  he  not  give  .the  enjoyment  of  himself, 
who  is  infinitely  above  all  creatures,  for  our  everlast- 
ing'liappiaess? 

If  we  observ'-e  carefully  the  v/-^y  the  apostle  speaks 
ni  iiitd\s  omn  Soii^  and  us  aV ,  we  may  see  l;e  supposes 
that  it  is  evident  there  '."  v.z  proportion  between  him 
and  us,  even  all  of  us  put  together  :  now  as  to  the 
distance  of  any  superior  mere  creature  above  us,  as 
reason  shews  it  can  be  but  finite,  so  the  scriptures  do 
not  make  it  evident  that  it  is  very  considerable.  All 
the  Tiame  or  notion  the  scriptures  give  us  of  superior 
creatures,  is,  that  of  angels  :  man  is  indeed  said  to  be 
lower  than  the  angels,  but  it  is  only  said  a  little  lower, 
Psal.  viii.  (the  soul  of  man,  being,  as  some  express  it, 
and  not  altogether  without  ground,  a  sort  of  incarnate 
angel  itself,  though  alas  a  fallen  one  !)  The  Bible, 
therefore,  does  not  make  it  evident  to  us,  that  there 
is  such  a  distance  and  disproportion  between  any  mere 
creature  and  man,  as  either  would  make  the  sacrifice 
of  that  mere  creature  a  sufficient  atonement  for  us  all, 
or  the  chief  gift  that  can  be  bestowed  on  us,  or  greater 
than  all  things  ;  whereas,  the  apostle  supposes  such  a 
distance  between  the,  Son  of  God,  and  us  all,  to  be 
evident  and  manifest. 

When  it  is  not  at  all  called  a  mystery,  that  all  crea- 
ted spirits  should  minister  to  God's  people,  (Heb.  i.. 
and  last  ver.)  how  could  the  incarnation  and  death  of 
one  of  them,  though  the  highest,  be  reckoned  such  a 
mystery,  as  all  created  spirits  should  desire  with  out- 
stretched  necks   to  look  into  ?  the  mystery  of  Godli- 


Chief  Mercy.  1 19 

ness,  the  great  mystery  of  it,  such  a  mystery  of  love 
as  eclipses  all  others,  the  heighth  and  depth  of  it  pas- 
sing knowledge,  as  if  therein  divine  mercy  and  conde- 
scension went  to  the  uttermost  :  and  such  a  favour  is 
absolurely  incomparable  :  whereas,  no  mere  creature 
can  be  absolutely  incomparable. 

These  things  may  naturally  make  us  call  to  mind, 
how  evidently  the  scriptures  distinguish  the  nature  of 
the  Son  of  God,  from  the  nature  of  angels,  which  is 
the  only  created  nature  superior  to  our  own,  that  the 
scripture  gives  us  any  notion  of.  And  if  no  created 
spirit  can  possibly  be  conceived,  assuming  the  nature 
of  another  created  spirit,  (wliereas  it  is  supposed 
Christ  could  have  assumed  the  nature  of  angels)  this  is 
by  the  by  no  small  confirmation  of  that  great  truth  we 
are  speaking  of.  But  not  to  digress  farther  from  the 
present  argument,  xnz,  the  transcendency  of  mercy  in 
redemption  ;  for  a  clearer  view  of  it,  we  may  distin- 
guish in  the  whole  of  that  blessed  work,  these  two 
things,  the  price,  and  the  purchase  ;  that  is,  on  the 
one  hand,  Christ's  sacrifice  and  righteousness  :  and,  on 
the  other,  all  the  spiritual  and  eternal  blessings  which 
flow  from  it.  Nothing  is  more  evident,  than  that  the 
scriptures  lay  the  stress  of  the  benefits  (so  to  speak) 
not  on  the  latter,  but  on  the  former  ;  whereas,  if  the 
Redeemer  were  a  mere  creature,  it  would  plainly  be 
otherwise.  On  that  supposition,  men  could  not  avoid 
saying,  herein  is  love,  that  for  so  small  a  price  there  is 
so  great  a  purchase,  for  so  cheap  a  ransom,  such  a 
wojiderful  deliverance,  for  such  unequal  merit,-  so 
rich  an  inheritance,  &c.  The  way  to  command  God's 
'love,  would  not  be  by  considering  he  gave  one  mere 
creature,  though  the  highest,  to  die  for  multitudes, 
but  by  reflecting,  that  for  so  small  a  consideration,  s© 
great  blessings  are  bestowed.  The  style  of  the  scrip- 
tures is  the  reverse  of  this.  God  himself  knows  best 
how  to  commend  his  love  to  us,  and  according  to  the 
apostle,  'R.om.  v.  8,  God  commendtih  his  love  to  usy  in 
that  while  we  were  yet  sinners^  Christ  died  for  us  :  after 
"Which  he  adds  over  and  over  again,  much  more  we  shall 
^e  saved.  The  scripture  style  is,  God  so  loved  the  world  ; 


120  GODs 

and,  herein  is  love^  that  he  gave  us  Christ ;  and  after 
that,  he  is  just  and  faithful  to  forgive  us  our  sins,  to  hear 
our  prayers,  to  give  us  all  things  ;  as  if  all  the  mercy 
were  confined,  or  rather  comprehended  in  the  gift  of 
Christ  J  and  after  that,  all  the  rest  were  injustice  due  ; 
all  the  rest  is  mercy  and  free  gift  likewise,  being  vir- 
tually contained  in  the  first  mercy,  or  chief  gift,  whose 
transcendency  above  all  things  is  plainly  supposed  in 
this,  that  it  virtually  contains  all  things. 

Second/y.  This  leads  to  the  next  and  principal  thing 
to  be  considered  :  that  is,  wherein  that  transcendency 
consists.  But  it  is  not  improper  to  premise,  that  the 
belief  of  it  has  no  tendency  to  disparage  or  to  lessen 
our  esteem  of  any  other  gift  of  God,  but  rather  to 
heighten  it.  It  is  the  greatness  of  the  price  that  shews, 
the  value  of  the  purchase  ;  and  in  this  case,  not  only 
shews  it,  but  as  much  as  possible  increases  it.  We 
know  little  of  the  Redeemer,  if  we  do  not  see  that 
every  spiritual  or  eternal,  or  even  temporal  blessing, 
receives  an  additional  value  and  sweetness,  by  coming 
through  such  hands,  carrying  along  with  it  a  tincture 
of  that  precious  blood,  and  the  relish  and  saviour  of 
that  infinite  friendship. 

In  shewing  wherein  the  transcendency  consists,  it  is 
not  enough  to  consider  only  the  dignity  of  the  person 
given,  but  also  the  m.anner  in  which  he  is  given,  and" 
the  value  of  the  gift ;  that  is,  of  the  gift  of  righteous- 
ness, Rom.  V.  17. 

(1.)  The  dignity  of  the  person  (which,  as  was 
shewn  before,  is  supposed  in  this  transcendency)  is  one 
of  the  chief  things  that  shews  wherein  it  consists. — 
Other  gifis  are  creatures,  this  is  the  Creator  ;  other 
gifts  are  the  works  of  God,  this  is  the  Son  of  God  who 
is  God  ;  he  is  man  likewise,  but  that  does  not  lessen 
the  gift.  The  greatness  of  it  consists  in  his  being  made 
man,  and  in  what  followed.  The  scripture  style  is 
not,  that  God  gave  the  human  nature  of  his  Son,  but 
gave  his  own  Son,  and  gave  him  to  be  made  man.  It 
is  not  that  God  (Christ,  who  is  God)  redeemed  the 
church  by  the  blood  of  his  human  nature,  but  by  his 
own  blood,  Acts  xx.  28.    And  he  who  made  the  worlds 


Chief  Merey,  121 

pitrged  our  sins  by  himself,  Heb.  xiii.  These  and, 
other  scriptures  shew,  that,,  as  Christ  is  but  one  per- 
son, so  that  one  person  is  the  Redeemer,  the  Saviour, 
the  gift.  It  is  the  Lord  Jehovah,  who  is  our  righte- 
ousness. This  gift,,  therefore,  must  transcend  all  others  : 
but  how  far  I  As  far  as  the  Creator  transcends  the 
creature  ;  and:  that«  none  knows  ;  for  none  perfectly 
know  the  Father  but  the  Son,  or  the  Son  but  the  Fa- 
ther ;  and  there  is  not  a  better  answer  to  that  ques- 
tion., 

(2.)  But  to  strengthen  this  consideration,  v/e  must 
at  the  same  time  observe  the  manner  in  which  he  is 
given.  For  it  may  be  objected,  that  in  the  work  of 
grace  the  Spirit  is  given  who  is  God,  and  in  the  state 
of  glory  the  Father  gives  himself  to  be  his  people's  por- 
tion and  happiness  :  yea,  Christ,  the  Son  of  God,  is 
given  in  the  work  of  grace,  and  in  glory,  as  well  as 
in  the  work  of  redemption.  But  let  us  observe  th.e 
difference  as  to  the  manner  ;  and  to  show  rh.itthe  tran- 
scendency of  one  divine  Work  Is  no  disparagement  to 
anoclier,  we  may  consider,  that  though  God's  attributes- 
be  all  infinite  and  equal,  yet  the  manifestations  of  them 
are  not  so.  The  perfection  of  God's  worlds  consists 
partly.in  a  variety,  by  which  some  of  them  far  excel 
others.  The  least  pile  of  grass  is  an  effect  of  infinite 
power,  but  not  the  highest  effect  of  it  :  so  the  least  de- 
gree of  grace  or  glory  is  a  manifestation  of  infinite 
love,  but  not  the  highest  manifestation  ;  and  that  the 
gift  of  Christ  in  the  work  of  redemption,  transcends 
any  gift  of  grace  or  glory,  may  be  made  evident  from 
the  account  we  have  of  the  peculiar  manner  in  which 
Christ,  who  is  God,  is  given  in. that  work. 

In  the  work  of  grace,  Christ  makes  us  to  be  born  of 
God,  and  to  be  sons  of  God,  (John  i.  12.)  In  the 
work  of  redemption  he  is  born  of  a  Virgin,  and  be- 
comes the  son  of  man.  In  the  former,  he  gives  us  the 
likeness  of  the  holy  God  :  In  the  latter,  he  takes  on 
liim  the  likeness  of  sinful  flesh.  In  the  onCj  he  gives 
us  his  strength  ;  in  the  other,  he  bears  our  infirmities. 
But  this  is  not  all.  in  the  one,  he  heals  us  ;  in  the 
other,  he  is  wounded  for  us.     In  the  one,  he  enable.s 

L 


122  GODs 

us  to  our  duly  ;  rn  the  other,  he  bears  our  sins.  In 
the  one,  he  makes  us  obey  the  commandments  of  the 
law  ;  in  the  other,  he  bears  the  curse  for  us.  In  the 
one,  he  gives  us  life,  heahh,  honour,  joy  ;  in  the  other, 
he  suffers  shame,  pain,  sorrow,  death,  for  us. 

When  he  gives  us  heaven,  he  raises  us  to  his  high 
and  holy  place,  and  his  royal  palace.  In  redemption,  he 
descended  to  our  low  polluted  cottage  ;  there  he  man- 
ifests his  glory  for  our  happiness,  here  he  veiled  it  for 
our  relief.  There  he  receives  us  to  a  place  of  many 
mansions,  here  he  had  no  place  where  to  lay  his  head. 
There  he  gives  unsearchable  riches,  here  he  conde- 
scended to  ignominious  poverty  :  there  he  brings  us 
to  the  greatest  honour  ;  here  he  suffered  the  lowest 
disgrace  for  us.  There  he  gives  the  waters  of  life, 
here  he  drank  the  cup  of  wrath  for  us.  There  he  makes 
us  see  God  face  to  face,  here  he  was  forsaken  of  God 
for  us.  There  he  shews  us  his  own  face,  shining  in 
glory  more  tlian  the  sun  in  his  strength  ;  here  he 
shewed  his  visage,  pale  and  mapgled^  and  marred, 
more  than  any  man,  Isa.  lii.  14.  There  he  gives  us 
crowns  of  glory,  here  he  wore  a  crown  of  thorns  for  us. 
There  he  incorporates  us  in  the  company  of  holy  an- 
gels, here  he  was  numbered  with  transgressors.  There 
he  makes  us  sit  on  thrones,  here  he  died  on  the  cursed 
cross  for  us.  These  instances  (which  might  easily  be 
multiplied)  are  sufficient  to  shew,  that  though  the  gift 
of  Christ,  in  his  incarnation  and  sacrifice,  and  the 
gifts  of  grace  and  glof  y  be  bright  manifestations  of  the 
same  love,  yet  the  first  is  the  chief  gift  ;  yea,  it  is  in 
the  first,  that  in  the  most  proper  sense,  a  divine  per- 
son can  be  said  to  be  given  to  us. 

^n  these  other  inestimable  favours  of  sanctification, 
and  the  heavenly  blessedness,  it  is  as  if  a  king's  son, 
with  his  father's  consent,  should  take  a  forlorn  wound- 
ed rebel,  heal  him  with  his  own  hands,  receive  him 
into  his  family,  and  give  him  an  estate  ;  in  that  other 
great  work,  it  is  as  if  that  prince  should  lay  his  head 
on  the  block  to  be  sacrificed  for  that  rebel.  It  is  plain, 
that  in  this  case,  the  prince  would  be  said  more  pro- 
perly to  give  himself,  or  to  be   given  by  his  father. 


Chiaf  Mercy.  123 

than  in  the  first  case,  merely  by  giving  to  that  crimi- 
nal, life,  wealth,  and  riches,  without  such  a  sacrifice. 

It  is  proper  to  observe  here,  that  it  would  be  unrea- 
sonable in  the  highest  degree,  to  have  the  less  esteem 
of  Christ's  sacrifice,  because  the  divine  nature  did  not 
suffer,  but  only  the  human.  For  in  considering  any 
act  of  love  or  favour,  nothing  can  be  more  unreason- 
able than  to  have  the  less  esteem  of  it,  because  it  does 
not  contain  absolute  impossibilities  and  contradictions. 
It  was  impossible  the  divine  nature  should  suffer,  but 
the  nature  which  suffered,  was  the  human  nature  of  a 
divine  person.  Both  natures  contributed  to  tbe  sacri- 
fice, the  one  bore  the  pain,  the  other  gave  the  value  ; 
but  there  is  but  one  mediator,  one  Christ,  God's  only 
Son,  who  redeemed  his  peo'ple  by  his  own  blood,  and 
purged  their  sins  by  himself.  Tiiis  was  not  impossi- 
ble, but  if  it  was  the  uttermost  that  can  possibly  be 
conceived  ;  or,  (if  the  singularity  of  the  subject  may 
allow  unusual  expressions)  it  went  to  the  utmost  verge 
of  possibility,  then  surely  this  is  more  than  a  sufficient 
confirmation  of  the  doctrine,  and  shews  the  transcen- 
dency of  the  gift,   in  the  manner  it  was  given. 

But  in  order  to  set  this  in  a  better  light,  it  is  useful 
-to  take  a  more  particular  view  of  the  various  steps  of 
divine  condescension  in  this  work.  There  is  this  ob- 
vious difference  between  the  manifestations  of  God's 
power,  and  of  his  condescension  ;  that  the  former, 
rises  in  proportion  to  the  greatness  of  the  object  ;  the 
other,  in  proportion  to  the  meanness  of  it.  On  this 
account,  it  is  easier  to  conceive  incomparably  greater 
transcendency  in  the  one,  tha'n  in  the  other.  There 
•is  no  effect  of  power  so  great,  but  we  may  possibly 
conceive  a  greater.  But  there  may  be  objects,  and 
acts  of  condescension  so  low,  that  we  can  conceive 
none  lower,  and  that  is  only  in  the  present  case. 

This  deserves  careful  meditation,  for  there  is  no 
act  of  goodness  more  amiable  than  condescension  ;  and 
there  is  no  condescension  in  any  other  being,  but 
what  is  infinitely  below  that  which  is  in  God.  His 
condescension  to  the  highest  creatures  is  infinite,  be- 
.^ause  the  distance  between  him  and  them  is  such.    But 


121  GQh's 

the  lower  the  object  of  divine  love  is,  the  greater  is  tTic 
condescension  :  man  is  the  lowest  object  of  divine  love. 
The  creatures  below  man  are  not  objects  capable  of  it 
in  the  sense  here  understood.     And   man  was  made  a 
little   lower  than  the   angels  ;   therefore,  the  greatest 
acts  of  divine  condescension  that  we  can  conceive,   are 
in  general  his  acts  of  condescension  to  men.     Yet  here 
we   may  make  a  difference  ;   God   made  man   a   little 
lower  than  the    angels,  but    man  has  made  himself  a 
great  deal  lower.    The  sinner  is  vastly  below  the  man. 
God's  greatest  acts  of  condescension  to  man,  therefore, 
are  his  acts  of  love  and  favour  to  us  in  our  low  state. 
Common  observation   may   teach   us,  what  a  inean  of 
rather  dismal  figure  a  condemned  criminal  of  the  low- 
est station  makes,  even  in  the  eyes   of  those  who  ar>e 
otherwise  his  equals.     If  here  we  make  any  difference, 
the  lowest  criminal  would  be  one  who  had  been  always 
a  transgressor,  and  as  proud  and  insensible,  as  guilty, 
without  pitying  himself,  or  seeking  pity  from  others. 
This    was    sinful  man's  case,  and  such  was  the  object 
of  the  Redeemer's  love  :   it  is  plain  we  must  stop  here, 
as  to  the  meanness  of  the  object  of  condescension  ;  for 
how   can    v/e   conceive   a    lower   object  ;   or,   2o?/y,  a 
higlier  favour  than  what  is  given  to"  that  object  ?      In 
the  8th  Psalm,  the  Psalmist  admires  God's  condescen- 
sion in  giving  the  inferior  creatures  to  man  ;  he  gives 
what  is  incomparably  above  all  creatures  to  the  sinner, 
a   title  to   the    enjoyment  of  himself,     odly.  There  is 
mysterious  condescension,  in  the  way  that  this  blessed- 
ness is  offered   to  us  by  the  Son  of  God,   it   being  with 
such    tenderness,  sucIV  entreaty,  such    reasoning,   ex- 
postulating, and   beseeching.     But   to  offer   mercy  to 
rebels  or  criminals,   on  any  terms,  in  any  manner,  is 
an  act  of  sovereignty.    In  the  offer  of  salvation,  Christ 
acts  with  great  condescension,   but  acts  in  the  form  of 
God.     It  is  in  the  purchase,  he  acts  in  a  very  different 
form,  the  form  of  a  servant,  Phil.  ii.  7.     But  there  are 
various  forms  of  servants. 

It  would  have  been  condescension,  capable  to  aston- 
ish the  highest  creatures,  if  their  Creator  had  assumed 
their  nature  ;  but  he  took  not  on  him  the  nature  of  an- 


Chief  Mercy.  125 

gels,  but  was  made  flesh.  It  was  not  when  all  flesh 
was  innocent,  but  when  it  was  fallen  and  sunk  in  sin, 
the  likeness  of  sinful  flesh.  This  was  manifold  conde- 
scension, though  he  had  assumed  our  nature  in  the 
form  the  Jews  expected  him,  as  visible  conqueror  of 
the  world.  But  he  was  not  only  made  lower  than  the 
angels,  but  lower  than  man,  and  counted  as  no  man. 
Men  of  the  least  station  have  ofttimes  the  least  trou- 
bles ;  here  was  the  reverse  ;  the  reverse  of  the  gran- 
deur of  princes,  and  of  the  tranquillity  of  the  vulgar  ; 
eminence,  in  sorrow  ;  and  distinction,  in  the  highest 
rank  of  trouble.  Yet  a  man  of  a  low  station,  and  low- 
under  trouble,  may  have  a  high  character,  at  least  an 
untainted  one  ;  but  he  descended  below  this  ;  and 
made  himself  of  no  reputation.  By  the  very  perfec- 
tion of  holiness  and  goodness,  he  brought  himself  to 
that  mean  character  before  men,  that  man  had  before 
God  ;  that  of  a -criminal  :  and  here  we  are  landed  ar 
that  low  step,  mentioned  before,  concerning  the  ob- 
ject of  love.  These  two  extremities,  the  meanness 
of  man's  state,  and  the  height  of  Christ's  condescen- 
sion, how  well  do  they  meet  together  !  How  could 
man  make  himself  lower,  than  to  be  a  real  malefactor 
in  the  sight  of  God  ?  Or  Christ  make  himself  lower 
than  to  be  a  reputed  crimrnal  in  the  sight  of  man  I 

But  there  was  something  beyond  this  still.  He  wouU^ 
have  died  as  a  reputed  criminal,  had  he  died  only  as  a 
martyr,  and  only  by  the  sentence  of  an  unjust  perse« 
cLitor.  But  there  was  more  than  Pilate's  sentence  here. 
Xet  us  consider  the  Saviour,  as  cited  before  the  tribu- 
nal of  the  just  Judge  of  the  universe,  and  under  His- 
sentence.  He  laid  on  him  the  iniquities  of  us  all,  and 
therefore  put  him  to  grief,  and  it  pleased  the  Lord  to 
bruise  him.  Other  condemned  persons  at  other  courts, 
are  charged  but  with  the  crime  of  one  person,  that  is 
their  own,  and  but  with  a  lew  of  th€s#.  A  right  view  of 
this  great  Suff^erer,  will  discover  him  to  us  charged  and 
burdened  with  all  the  innumerable,  abominable  crimes 
of  innumerable  multitudes  :  None  but  himself  could 
descend  so  low,  or  come  under  such  a  burden. 

If  farther,  in  the   lowest  character  in  the  world  of 


i2t>  GOD\ 

criminals  conTtemned,  we  distinguish  as  to  their  treat- 
ment :   if  any  disgrace  is  lower  than  another,  the  Re- 
•'deemer  condescended  to  the  lowest  ;  that,  which  was 
the  punishment  of  the  meanest  of  men,  for  the  great- 
est   offences,  even    to    the   ignominious   death   of  the 
cross.     To  the  lowness  of  his  sufferings,  we  may  add 
the  meanness  of  the    instruments.     It   was  this  thing 
made   Abimelech   lament  his   death.     The   sorrows  of 
this  great  Sufferer,  came  not  all  from  the  honourable 
hands  of  God    or   angels,  he  suffered  m  the   room  of 
men,  and  from  the  hands  of  man  (who  is  but  a  worm) 
from  sinners,  from  the  worst,  the  meanest  sinners,  in 
the  vilest  manner,  made  a  compliment  of  by  the  com- 
plaisance of  his  judge  to  the  fury  of  a  mob. 

Yet,  as  the  power  of  man  cannot  throw  a  sufferer  so 
low  as  God  can  put  him,  what  completed  all  was, 
that,  amidst,  so  various  sufferings  from  men,  he  was 
forsaken  of  God.  It  was  then  indeed,  he  was  at  the 
lowest  ;  none  could  fall  so  low,  none  could  fall  from 
such  a  height  of  divine  communications.  In  1  Sam. 
xxviii.  15.  even  Saul  makes  a  heavy  moan,  and  tells  he 
was  sore  distressed,  for  God  was  departed  from  him  -:: 
but  Saul  was  too  like  ourselves,  and  knew  little  of 
^od's  presence  ;  he  did  not  say,  ray  God  is  departed 
from  me.  Let  us  consider  David,  who  knew  God 
better.  David  nev^r  knows  himself  in  the  wilderness, 
while  he  has  God's  pF€sen<.e  with  him  ;  while  he  has 
ihat,  he  tells  he  fears  no  evil,  not  even  in  the  valley 
?of  the  shadow  of  death  ;  but  when  that  is  gone,  there 
is  nothing  but  desert,  and  dry,  parched  land,  and  for 
all  the  company  of  his  army,  all  is  wilderness,  within 
and  without  ;  there  is  nothing  but  crying  out  of  flesh 
and  soul  after  the  living  God,  and  thirsting,  panting 
after  him,  .like  a  hart  after  waters.  It  was  into  a  far 
more  dismjll  wilderness,  the  blessed  antitype  of  the 
scape-goat,  was  driven  with  all  the  sins  of  the  people 
upon  him,  'each  of -them  sitting  heavier  upon  his  inno- 
-cent  soul,  than  the  cursed  tree  on  his  body  ;  and  if 
.this  was  -ilie  change  that  befell  him,  ^instead  of  the 
i1>right  face  of  God,  grievous  looks  of  those  black  vi- 
"4pef5, 'ijy/rhE  ^?ght  -Xii  imputation  '•staring  him  in  .tlic 


Chief  Mercy.  127 

face,  V  ho  was  the  greatest  hater  of  sin  in  the  world  ; 
it  could  not  but  cause  a  painful  thirst  of  soul,  incom- 
parably beyond  that  of  David,  or  any  other  deserted 
saint,  or  beyond  his  own  bodily  thirst,  which  he  ex- 
pressed before  :  but,  in  expressing  both,  there  is  no- 
thing but  vinegar  and  gall  for  him  at  all  hands,  from 
man,  and  from  God.  The  first  was  but  scanty  and 
sweet  to  the  last  :  he  but  tasted  it  ;  but  this  ocean 
must  be  drunk  out  till  he  can  say,  It  is  finished.  There 
was  never  a  request  for  pity  till  now  ;  he  sought  none 
from  Pilate,  he  would  have  none  from  the  sympathizing 
daughters  of  Jerusalem-;  telling  them  not  to  weep  for 
or  pity  him,  but  themselves  ;  but  now  He  who  was 
like  a  sheep,  dumb  before  the  shearers,  is  dumb  no 
more  ;  and  the  Lamb  being  brought  to  this  dreadful 
slaughter,  must  open  his  mouth,  and  Pity  itself  cries 
for  pity.  It  was  the  upbraiding  language  of  his  mur- 
derers, what  was  become  of  his  God  I  No  wonder  the 
world  grew  dark,  and  the  rocks  rent,  to  hear  the  bles- 
sed Jesus  forced  in  appearance  to  join  with  them,  to  hear 
any  thing  like  the  language  of  his  murderers  coming 
from  his  own  mouth.  That  his  God  had  forsaken  him. 
When  we  consider  how  much  a  son  will  suffer  from  a 
father,  or  even  from  a  friend  whom  he  love*,  before 
he  divulge  it  to  others,  especially  before  enemies,  it 
may  make  us  reflect  how  much  Christ  suffered  from 
God,  when  he  who  loved  him  so  much,  expressed  his 
suffering  from  him  in  such  a  manner,  before  such 
company. 

It  is  with  a  great  deal  of  reason,  all  this  condescen- 
sion  is  frequently  illustrated  by  Jacob's   Ladder  :   and 
it   is  our  duty  to  be  admiring  its  heighth  and  depth, 
though  we  cannot  measure  any  of  them  ;   though  we 
-cannot   measure  the   distance  between  the  Throne  of 
'Glory  and  the   cursed  tree,   between  The   heaven  of 
heavens  and   mount   Calvary,  thefather's  bosom  and 
Joseph's  Sepulchre,  yet  our  thoughts  should  be  employ- 
ed, like   Jacob's  ^.ngels,  ascending  and  descending  a-s 
far  as  v/e  can,  considering  the  various  steps    of  that 
xrondesesnsion,  how  low  the  objects  of  it  are,  how  low 
ahv"  acts  &f  it,  and  how  glorious  the  effects  of  it  ;  and 


12S  GOD'S 

we  should  not  forget,  that  the  humiliation  of  the  Sa- 
vionr,  and  the  exaltation  of  the  sinner,  (if  we  may- 
speak  so)  are  but,  in  effect,  different  views  of  it  ;  it  is 
the  same  power  of  mysterious  love  and  condescension, 
by  which  the  sinner  is  raised  from  the  brink  of  hell  to 
the  highest  heaven,  and  by  which  the  Saviour  was 
brought  from  the  highest  heavens,  to  the  lowest  parts 
of  the  earth,  (as  the  apostle  expresses  it  :)  but  though 
they  be  only  different  acts  or  effects  of  the  same  love, 
the  latter  has  still  the  pre-eminence  :  and  the  humilia- 
tion of  the  Redeemer  is  a  far  higher  display  of  love, 
than  the  glory  of  his  people,  which  follows  it  j  or  ra- 
ther this  humiliation  is  their  highest  glory. 

After  considering  the  greatness  of  the  Redeemer's 
condescension  in  his  satisfaction,  we  are  to  consider 
next  the  value  of  that  satisfaction  :  and  it  is  evident, 
that  whatever  shews  the  value  of  Christ's  satisfaction 
to  the  justice  of  God,  shews  the  value  of  God's  gift  to 
sinners.  It  is  a  just  and  usual  expression.  That  Christ's 
satisfaction  is  of  infinite  value  :  it  were  a  happy  thing 
if  it  were  as  usual. for  us  to  have  a  suitable  impression 
of  it.  Infinite  value,  is  what  we  cannot  affirm  of  any 
other  manifestation  of  God  that  can  be  conceived,  not 
•of  the  highest  degrees  of  grace  or  of  glory,  or  of  all 
the  created  glory  in  the  world  put  together.  The  di- 
vine perfections  are  infinite  in  their  nature,  and  their 
infinite  value  imports  more  than  merely  a  transcenden- 
cy in  the  object  above  others.  For  one  object  may 
transcend  another  in  value,  though  tlie  difference  be 
but  "finite.  Infinite  value  is  such,  that  the  value  of 
other  things  is  nothing  to  it.  No  wonder  Paul  coimts 
all  other  things  comparatively  but  loss,  Phil.  iii.  8.  as 
Isaiah  counts  all  nations  before  God  as  less  than  nothing, 
Isaiah  xl.  17. 

A  satisfacticn  of  infinite  value,  is  somethino:  more 
than  merely  an  execution  of  infinite  justice.  That  jus- 
lice  is  put  into  execution  in  hell,  but  there  is  no  satis- 
faction or  ransom,  properly,  till  the  uttermost  farthing 
is  paid  ;  whereas,  in  that  place,  there  will  never  be 
-but  a  part  paid,  and  scarce  a  part,  since  the  ren^^iinder 
as  still   infinite.     But  when  Justice  found  thi^'ransopJ, 


or 
i5 


Chief  Mercy.  129 

not  one  tittle  passed  from  the  law,  but  all  was  fulfilled  ; 
therefore,  he  is  able  to  save  to  the  uttermost,  having 
satisfied  to  the  uttermost,  because  he  was  God's  own 
Son,  and  because  he  was  not  spared.  It  was  just  now 
hinted,  that,  when  we  are  speaking  of  Qirist's  satis- 
faction to  justice,  we  are  speaking  of  God's  gift  to  sin- 
ners. But  there  is  scarce  a  word  to  express  such  a 
manifestation  of  mercy,  as  satisfaction  of  justice. — 
Satisfaction  is  a  full  and  complete  manifestation  of  jus- 
tice ;  in  this  case,  it  is  a  full  and  complete  and  consum- 
mate manifestation  of  mercy  and  goodnes'?.  We  may 
more  than  allude  to  that  remarkable  passage,  Exod. 
xxxiii.  18,  19.  v/here  Moses  seeks  to  see  God's  glory  ; 
and  God  promises  to  make  ail  his  goodness  pass  before 
him  ;   we  may  justly    admire   that  expression,  all  his 

oodncss ;  fur  God's  goodness  is  infinite.  Moses  saw 
many  types  of  Christ,  and  may  we  not  look  on  this  as 
a  kind  of  emblem  of  what  passed  before  us  on  mount 
-Calvary,  where  more  tlian  ever  glory  was  veiled,  that 
.goodiie.>s  might  be  manifested  ;  when  He,  who  is  all 
goodness,  tlie  tender-heuried  Samaritan,  passing  by  us 
•while  lying  in  our  blood,  even  in  our  polluted  blood, 
and  no.  eye  to  pity  us,  washed  us  in  his  blood,  poured 
out  wine  and  oil  into  our  wounds,  poured  out  blood 
and  soul  and  all,  to  heal  us,  and  to  make  us  live. 

But  to  return  to  the  value  of  this  gift  ;   as  it  is  called 
in  scripture  a  pearl  of  great  price,  v/e  should  consider 
its  value   in  what  it  purchases.     Ancient  and  modern 
histories  tell  us  of  some  pearls  counted,  worth  a  con- 
sideruble  part  of  a  kingdom  ;   but    we   express    but  a 
part  of  the  value   of  this   pearl,  when    we    say    it   is 
wortli  the  everlasting  kingdom  of  heaven  ;   for  it  not 
only  purchases  that  eternal  inheritance,  but  also  pays 
an  eternal  debt.    Though  a  poor  man,  who  has  nothing 
himself,   but   is  free  of  debt,  should  get  the  gift  of  an 
-estate,   it  would  not  be  so  great   a  gift,  as  if  aaother, 
who  is  drowned  in  debt,   should  get  the  gift  of  a  pearl 
'that  would  both  pay  all  his  debt,   and  purchase  an  es- 
tate over  and  above.     We  may  consider  the  former  as 
the    case    of  angels,  and  the  latter  is  the  case   of  re-^ 

deemed  sinners. 


130  god's 

It  is  evident  then  that  the  value  of  the  object  we  are 
speaking  of,  is  greater  when  considered  as  a  gift  of 
mercy,  than  when  it  is  considered  only  as  a  'jatisfaction 
to  justice  ;  that  is,  redeeming  us  from  the  cuvse  of  the 
law.  The  gift  is  greater  than  the  satisfaction  ;  justice 
is  justified  when  deliverance  from  it  is  purchased  But 
that  deliverance  is  but  a  part  of  the  purchase  of  this 
pearl  of  price,  there  is  at  least  as  much  happiness  in 
the  inheritance  acquired  to  the  sinner^  as  there  is  mis- 
ery in  the  punishment  from  which  he  is  delivered. 

Thus,  when   we    consider  the  whole  value    of  this 
unspeakable  gift,  it  transcends  the  value  of  a  satisfac- 
tion to  infinite  vindictive  justice,  and  also  that   of  the 
eternal    inheritance,   because    it   contains  both.     This 
shews  more  than  a  simple   transcendency  in  it,  above 
all  other  gifts  bestowed  on  men  ;   yea,  we  cannot  con- 
ceive any  other  gift  greater  or  equal  to  it,  that  can  be 
bestowed  on  any  creature  whatever.     No  wonder  the 
angels  desire  to  look  into  these  things.     They  and  the 
believer  receive  the  same  inheritance,  but  not  in  the 
same  way  ;   and,  as   was  just  now  hinted,  the  sinner 
owed  a  kind  of  infinite  debt  to  justice,  the  angels  were 
always  free.     This  may  naturally  bring  to  our  minds, 
Christ's  parable  about  the  debtor,  to  whom  most  was 
forgiven.     And  we  may  conceive  the  deliverance  and 
the  inheritance  together,  as  making  in  a  manner,  a  dou- 
ble heaven.     And  the  joy  of  the  deliverance  cannot  but 
rgreatly  enhance  the  joy  of  the  inheritance.     To  human 
kind,  deliverance  from  great  danger  doubles  the  plea- 
sure of  ensuing  prosperity  ;   and   surely   what  doubles 
the  believer's  eternal  prosperity  and  joy,  must  double 
his  obligations,  and  consequently   his   love,  and  what 
increases  his  love  must  increase  his  joy. 

-But  in  considering  the  fruits  of  God's  chief  gift,  we 
should  take  care  not  to  lose  sight  of  the  gift  itself.  If 
the  inheritance  and  the  deliverance  make  a  double 
heaven,  the  price  that  purchased  both,  is  still  the  hea- 
ven of  that  heaven.  If  we  should  suppose  God  had 
given  that  purchase  without  this  price  ;  as  there  would 
have  been  no  satisfaction  to  justice,  so  there  would  not 
have  been  by  far  so  great  manifestation  of  mercy. — 


Chief  Mercy.  131 

When  an  earthly  prince  gives  a  condemned  criminal, 
both  a  remission  and  an  estate,  he  shews,  indeed,  very 
great  kindness,  though  at  the  expense  of  justice.  But 
if  the  nature  of  human  justice  allowed  it,  and  human 
pity  could  go  so  far,  that  ihat  prince  should  sacrifice 
his  Son  for  the  criminal,  it  is  plain  this  act  of  love  to 
him  would  be  far  greater  than  giving  him  botljPfe  and 
fortune  without  such  an  expense.  '4 

Thus  we  have  seen  wherein  the  transcendency  of 
God's  unspeakable  gift  consists  ;  in  the  dignity  of  the 
Redeemer's  person  ;  the  manner  in  which  he  is  given; 
particularly,  the  mysterious  condescension  of  it  ;  and 
the  value  of  his  satisfaction.  We  have  ground  from 
express  scripture,  Rom.  v.  9,  10.  to  consider  further 
a  particular  transcendency  in  this  gift  with  relation  to 
the  persons  to  whom  it  is  given  :  they  are  indeed  the 
same  persons  who  receive  Christ  and  who  receive  hea- 
ven ;  but  in  a  spiritual  sense  they  were  not  the  same 
men  or  the  same  creatures  when  Christ  was  given  that 
they  are  when  heaven  is  given  them.  The  sinner,  af- 
ter receiving  Christ,  is  a  new  mauy  or  a  new  creature  : 
there  is  therefore  a  plain  diiferencc  in  the  case.  Hea- 
ven is  given  to  the  perfect  saint,  the  faithful  servant, 
the  child  of  God.  Christ  himself  was  given  to  the 
sinner,  the  stranger,  the  enemy. 

Heaven  is  a  blessing  that  fully  satisfies  the  highest 
desires  of  a  rational  creature  ;  but  this  other  favour 
is  a  favour  above  the  highest  desires.  We  can  con- 
ceive a  sinner  seeking  heaven  from  God,  before  God 
signify  his  design  to  give  it  ;  but  we  cannot  conceive 
all  the  sinners  in  the  world  could  have  ventured  to 
seek  Christ,  unless  he  himself  had  revealed  the  design 
of  giving  him.  This  gift  was  found  of  them  Vfha 
sought  it  not.  How  could  all  the  world  have  presum- 
ed to  desire  the  Son  of  God  to  come  down  and  die  on 
a  cross  for  them  ;  to  redeem  them  by  his  own  blood  ? 
The  apostle  speaks  of  God's  giving  his  people  above 
all  they  can  ask  or  think  :  We  may  suppose  he  does 
not  mean  that  one  who  has  received  Christ  may  not  ask 
any  other  needful  blessing  he  can  think  of.  After 
Christ,  no  blessing  can  be  above  the  believer's  asking, 


152  GOD^^s^ 

but  because  it  is  above  his  thought.  But  there  is  a  sin- 
gularity in  that  first  blessing  itself.  Christ's  incarna- 
tion and  sacrifice,  sinners  could  not  have  asked  it  ; 
nay,  it  is  scarce  possible  they  could  have  thought  of  it. 
Even  among  men,  no  criminal  ever  seriously  desired  the 
judge  to  bear  the  sentence  himself;  especially  a  sentence 
for  crimes  committed  against  the  judge  himself;  and  yet. 
among  men,  how  small  is  the  distance  between  judge 
and  criminal,  either  as  to  station  or  guilt  ?  Here  the 
distance  is  infinite.  "When  we  praise  God,  therefore, 
for  his  mercy,  we  praise  him  for  what  we  could  not 
have  prayed  for,  yea,  for  what  we  could  not  have 
thought.  It  is  the  chief  thing  God  prepared  for  his 
people,  which  eye  had  not  seen  nor  ear  heard,  nor 
could  enter  into  the  heart  of  man,  nor  (may  we  add) 
into  the  thought  of  any  creature,  or  any  mind  below 
infinite  wisdom.  The  scripture  expressions  about  an- 
gels looking  into  these  things  seem  to  denote  surprise: 
none  can  pretend  that  the  principalities  and  powers  of 
heaven  ever  knew  so  much  before  of  God's  love,  or 
of  God,  who  is  love.  Before  this  was  revealed,  they 
knew  and  felt  God's  goodness  to  be  infinite  ;  but  it  is 
no  reflection  on  them  that  their  knowledge  is  finite, 
and  that  they  knew  not  before  how  much  God  could 
love,  especially  such  unlovely  obj,ects  ;  how  far  his 
pity,  and  how  low  his  condescension  could  go. 

In  the  last  place,  as  to  ihe  application  of  this  doc- 
trine, it  is  plain  we  ought  to  apply  it  in  (jur  n^edita- 
tions  to  every  other  doctrine  of  Cliristianity,  for  it  is 
the  centre  of,  and  serves  to  give  light  to  them  «i1. — 
But  the  bounds  of  this  discourse  will  alio'..'  but  the 
mentioning  of  a  few  inferc-nces  from  it. 

1.  It  shews,  that  for  tiny  of  us  t;»  pretend  to  faith  in 
Christ  without  God's  works,  to  pretend  to  have  an  im- 
pression of  God's  chief  mercy  without  lovina  and  obey- 
ing him,  and  of  the  chief  manifestation  of  the  evil  of 
sin,  without  warring  against  it,  is  to  be  really  mon- 
sters of  ingratitude  and  stupidity. 

2.  On  the  other  hand,  as  to  such  as  neglect  this  gift 
of  righteousness,  and  place  their  own  good  works  in 
its  room,  the  doctrine  insisted  on  concerning  that  gift, 


Chief  Mercy.  133 

that  pearl  of  price,  may  shew  them,  they  had  need  to 
be  good  works  indeed  that  are  preferred  to  it,  and 
that  must  atone  for  rejecting  it. 

3.  But  in  a  particular  manner,  we  should  carefully 
apply  the  doctrine,  with  dependence  on  God's  grace, 
to  the  holy  exercise  of  divine  worship  relating  to  the 
work  of  redemption,  which  is  our  proper  work  at  this 
sacrament.  The  doctrine  insisted  on,  shews  that  exei> 
cise  is  the  noblest  and  highest  we  are  capable  of.  We 
may  raise  our  minds  to  some  impression  of  this  by 
comparing  them  with  any  of  our  other  works. 

Man   is  a  creature  endowed  with  various  faculties, 
all  useful,  but  some  higher  and  some  lower  than  others. 
As  the  soul  is  of  a  nature  superior  to  that  of  the  body, 
so  also  are  its  faculties  and  exercises.     These  are  tlie 
liighest  exercises  of  the  soul,  that  relate  to  the  highest 
and  most  excellent  objects.     That,  therefore,  by  v/hicU 
the  mind  is  employed  about  an   infinitely  excellent  ob- 
ject, is  the  highest  of  all,  that  is,  divine  worship.     But 
in  the  various  exercises  of  it,  we  may  justly  make  a 
difference.     It    was   obser/ed   that    God's    works    and 
manifestations    are   not     all    equal.       We    are   taught 
tliat  his  mercies  are  over  all  his  otlier  works.     Wor- 
shipping him  therefore  should  be  above    ail  our  other 
works.     Christ  is   above  all  other  mercies  ;  and  there- 
fore worshipping  God  for   Christ    should  be  absolutely 
above  all  other  worsliip.     It  's  not  only  of  the  highest 
kind  of  spiritual  exercises,   but  the  highest  of  the  kind 
we  are  capable    of,  or  that  we  can  conceive  any  even 
the  most  exalted  creature  capable  of.     The  Scriptures 
represent  the  angels  transported  with  it.  Rev.  v.  they 
have  incomparably  better  skill  of  it,  but  surely  we  are 
more  concerned  in,  and  more  obliged  to  it.     They  glo- 
rify and  praise   God  for  that  work  ;   but  as  the  apostle 
distinguishes  between  glorifying  Go.l,  and  being  thank- 
ful to    him,  Rom.  i.   21.   we  should    glorify  Gad    for 
all  his  works,   even  towards    others.     Thankfulness  is 
the  debt  we  owe  for  his   favours  to  ourselves.     How 
,  vast  a  sum  is  due  here  ?   But  instead  of  grudging  at  it 
as  a  bunhen,  we  should  triumph  in  it  as  an  inestimable 
priv^iiege.     To  be  obliged  to  a  high  degree  of  thank« 

M 


134  GOD's 

fulness  and  love,  is  to  be  obliged  to  a  high  degree  of 
happiness  and  joy.  If  we  cannot  venture  to  give 
thanks  for  an  actual  interest  in  that  chiei  gift,  we  are 
obliged  at  least  (here  as  well  as  in  all  other  cases)  to 
give  thanks  for  the  ofter  of  it.  And  the  doctrine  in- 
sisted on  shews,  that  always,  till  we  have  a  sure  mter- 
est  in  it,  our  chief  ground  of  thankfulness  and  joy  is 
the  offer  of  it,  that  the  cliief  gift  of  God  is  offered  to 
the  chief  of  sinners. 

This  directs  us  to  apply  the  doctrine  to  another  ex- 
ercise suitable  to  this  occasion  :  for  praise  and  thank- 
fulness is  not  all  our  work.  Praise  is  the  work  common 
to  us  with  angels,  praise  and  thanksgiving  are  common 
to  us  with  the  saints  made  perfect.  It  is  all  we  know 
of  their  work.  But  it  is  not  all  our  own  work  :  we 
have  that  incumbent  on  us,  and  something  besides  ; 
not  only  praise,  but  prayer,  not  only  thanksgiving,  but 
.supplication,  seeking  what  they  have  obtained,  and 
desiring  what  they  enjoy.  The  angels  are  admiring 
spectators,  looking  into  these  things.  But  there  is  a 
difference  between  mere  looking  into  these  things  and 
receiving  them.  It  is  not  desirable  to  be  a  mere  specta- 
tor at  the  communion  ;  but  to  be  a  mere  onlooker  and 
spectator  at  that  which  is  represented  in  it,  is  in  a  sin- 
ner, wlio  continues  such,  the  worst  work  he  is  capable 
of;  for  a  forlorn  destitute  wretch  to  see  such  danger 
without  desiring  relief,  to  see  such  relief  without  em- 
bracing it,  to  see  such  a  pearl,  such  a  gift  of  infinite 
value,  to  see  it  offered  to  him  without  grasping  at  it, 
is  the  greatest  affront  to  God,  and  cruelty  to  himself  he 
is  capable  of. 

The  doctrine  insisted  on,  shews  that  we  should  use, 
tlirough  divine  grace,  transcendent  earnestness,  so 
to  speak,  like  Jacob's  holy  and  humble  wrcstfing  in  the 
prayer  of  faith,  and  taking  the  kingdom  of  heaven,  or 
that  peurlcf  price,  in  whose  value  it  is  contained,  with  a 
spiritual  reverential  violence.  For  it  is  then  we  shew 
the  greatest  reverence  and  fear  of  God,  wlicn  we  are 
most  earnest  to  be  delivered  from  his  just  displeasure, 
and  from  those  sins  tliai  procure  it.  The  doctrine 
shews  how  justly  faith  is  called  precious  faith,  since  it 


Chief  Mercy,  \oo 

is  a  receiving  of  that  pearl  of  price,  after  which  the 
believer  w^ill  be  but  receiving  a  part  of  its  worth  in 
the  kingdom  of  heaven  to  all  eternity. 

This  should  excite  us  to  cheerfulness  in  renewing 
our  consent  to  the  covenant,  and  in  receiving  the  seal 
of  it,  to  rejoice  in  the  tenor  of  it,  since  the  promise 
of  it  contains  all  things  ;  and  what  is  required  of  us, 
in  order  to  a  title  to  all  things,  is  to  receive  what  is 
more  than  all  thing-s. 

In  the  next  place,  we  sliould  apply  the  doctrine  in 
eating  our  passover  with  the  bitttr  herbs  of  fepentance 
and  sorrow  for  sin  ;  since  that  transcendency  of  mer- 
cy that  has  been  insisted  on  proves  a  transcendency  of 
guilt  in  our  ingratitude  for  it,  which  is  at  the  same 
rime  our  greatest  sin,  and  the  greatest  aggravation  of 
our  other  sins.  And  as  all  of  us  are  less  or  more 
chargeable  with  it,  so  the  believer's  guilt  this  way  has 
a  peculiar  aggravation  in  it,  being  not  only  against  the 
offer,  but  the  actual  application  of  this  mercy.  It  is 
no  wonder  then  that  of  all  men  in  the  wprld,  the  most 
eminent  saints,  are  the  men  who  have  the  greatest  sor- 
row for  sin,  as  well  as  the  greatest  delight  in  duty, 
and  the  former  one  of  the  chief  m.eans  of  the  latter. 

The  evil  of  the  sin  ag'iinst  the  Holy  Ghcst  is  no  ob- 
jection against  this  assertion,  That  ingratitude  f(  r 
Christ  is  the  chief  sm,  but  rather  a  confirmation  of  ir, 
because  that  sin  is  but  a  particular  kind  of  this  ingra- 
titude, and  shews  the  evil  of  all  such  ingratitude,  since 
the  worst  act  of  it  is  unpardonable.  That  sin  again>:. 
the  spirit  of  Christ  is  a  peculiar  indignity  to  that  gi:c 
of  Christ,  which  applies  all  his  other  gifts,  and  shews 
the  danger  of  abusing  any  of  them.  Without  inquir- 
ing here  particularly  into  the  nature  of  it,  it  is  sulii- 
cient  unto  our  present  purpose  to  observe  in  general 
that  it  is  called  a  trampling  under  foot  the  Son  of  God 
and  crucifying  him  afresh,  Heb.  vi,  6,  v/hich  shews 
that  it  is  the  greatest  abuse  of  God's  greatest  gift,  and 
since  that  can  never  be  forgiven  or  repented  of,  it 
should  excite  us  chiefly  to  repent  of  every  abuse  of  that 
gift  while  it  may  be  forgiven. 

We   should  reflect,  that  despising  redemption  has  a 
peculiar  guilt  in  it  beyond  other  sins   which  make  us 


iS'ij  GODs 

need  a  redemption  ;  and  that  the  folly  which  poisoned 
our  souls,  and  brought  ouv  persons  under  the  sentence 
of  deatli,  is  wisdom  when  compared  to  the  folly  of  re- 
fusing the  antidote,  and  rejecting  the  remission,  espe- 
cially when  the  antidote  or  cure  is  prepared  with  such 
kindness  that  it  is  the  physician's  own  heart's  blood,  or 
rather  tlie  blood  of  his  soul  who  offers  it  ;  when  it  is 
oifcred  so  freely,  that  the  best  blessings  that  can  be  de- 
sired arc  ours  if  we  sincerely  desire  them  :  and  not 
only  so  freely,  but  with  such  tenderness,  that  the  sove- 
reign, by  fts  inspired  ambassadors,  beseeches  the  crim- 
inal, (2  Cor.  V.  20.)  and  the  remission  is  joined  with 
the  offer  of  an  endless  inheritance,  and  the  gift  that 
purchased  both,  of  infinite  value.  As  it  is  this  that 
shews  iiow  far  divine  mercy  cculd  go,  so  the  sin  ot 
rejecting  it  shevv's  how  far  human  wickedness  can  go, 
and  the  greatness  of  this  gift  of  God  compared  with 
men's  treatment  of  it,  may  be  said  to  shew  his  conde- 
scension, and  our  ingratitude  at  its  uttermost.  Nor 
need  we  wonder  that  other  guilt  compared  to  this  is 
reckoned  as  innocency.  If  I  had  not  come,  says  Christ, 
tliey  had  had  no  sin  ;  and  that  is  the  sin  that  will  make 
ar  last  the  case  of  a  very  Capernaum  more  intolerable 
th.Tn  that  of  Sodom,  *ince  ir  is  the  sin  that  has  no  p.i- 
r?iUel  on  earth,  nor,  we  may  add,  even  in  hell,  since 
it  is  sin  t'le  devils  know  only  by  speculation,  by  seeing 
it  in  us,  liavingno  experience  of  it  themselves.  When 
the  devil  tempts  to  many  other  sins,  he  set  a  pattern 
before  he  lays  the  snare  ;  when  lie  tempts  to  lying  or 
murder,  he  is  a  liar  and  a  murderer  himself  from  the 
beginning.  But  when  he  tempts  to  despise  redemp- 
ti(<n,  he  tempts  to  a  sin  of  which  himself  is  innocent. 
Whatever  example  the  devils  give  in  other  cases,  the 
despiser  of  redemption  sets  a  pattern  which  these  for- 
lorn angels  are  incapable  of  following  ;  yea  though 
]edemption  had  been  offered  to  them  and  despised  by 
them,  they  could  not  have  despised  so  great  condescen- 
sion :  For  though  we  know  not  their  first  sin,  yet  as 
to  their  nature,  we  have  ground  from  scripture  to  say- 
that  it  would  not  have  been  quite  so  great  condescension 
to  have  assumed  their  nature,  as  to  have  assumed  ours. 
They   are  angels,  though  fallen  ones,  and  we  should 


Chief  Mercy,  1^7 

consider,  that   though  they  opposed  the   work  of  re- 
demption, it  was  not  their  redemption,  but  ours.  They 
shewed  their  wickedness   in  opposing  the  work  of  re- 
demption, but  never  in  rejecting  an  oifer  of  redemption. 
These  and  the  like  considerations  should  excite  sor- 
row not  only  in  them  who  never  embraced  this  chief 
mercy,  and    in  effect   renounce  all  benefit  by  it,  but 
even  in  sincere  believers,  who  have  embraced  it,  but 
have  not  been  careful  enough  about  due  gratitude  for 
it.     And  that  is  an  accusation  from  which  -none  can 
free  themselves  ;  not  to  speak  of  our  manifold  neglects 
of  praise    and  thanksgiving  for  it,  in  immediate   ad- 
dresses to  God,  our  very  acts  of  praise  and  thanksgiv- 
ing themselves  are  among  the  chief  things  that  shew  our 
ingratitude   for  it,  that  is,  on  the  account  of  the  man- 
ner of  performing  them.     And  if  there  were  no  other 
argument   for  the   corruption  of  our  nature,  the  cold 
^nd  indifferent  way  that  we  praise  God  for  Christ  is  a 
demonstration  of  it. 

Repentance  for  this  ingratitude  and  unbelief,  is  one 
of  the  best  exercises  of  faith  and  love,  and  one  of  the 
best  helps  to  prayer,  and  other  spiritual  exercises  men- 
tioned before,   so  suitable  for  this  occasion.     But  it  is 
not  at  this  occasion  only  they  are   suitable',  but  before 
^nd  after  it,  and  at  all  times.     Our  communicating  sup- 
poses them  to  be  our  habitual  practice,  and  is  designed 
for  promoting  it,  yet  there  should  be  a  transi:endency, 
if  I  may  speak  so,  in  the  performance  of  them  at  this 
occasion  beyond  all  others.     Communicating  is  beyond 
prayer,  praise,   meditation,  because  it  joins  these  to- 
gether and  adds  more  to  them.     It  is  beyojid  mere  spi- 
ritual exercises  of  worship,  because  of  the  singular 
way  that  it  employs  not  only  the  soul -but  the  body.    It 
is  liker  heaven  than  secret  communion  with  God,  ber 
cause  it  is  an  enjoyment  of  it  in  the  visible  communion 
of  saints.     It  is  beyond  private  duties,  because  it  is  a 
public  ordinance,  and  beyond  other  public  ordinances, 
because  it  has  the  use  of  them  joined  to  it  as  subservi- 
ent to  it,  and  adds  something  to  it.     It  is  not  merely  a 
commemoration  of  God's  chief  gift,  but  a  solemn  re- 
<:eiying  of  it,  and  what  it  especially  coramuniMtes  i€ 

U  2 


138  OOD's  Chief  Mercys, 

the  very  consummation  of  that  blessed  work,  the  Re^ 
deemer's  death.  It  is  an  honourable  distinction  put 
Upon  it  by  the  circumstances  of  its  appointment,  being 
immediately  by  the  Redeemer  himself,  and  at  that  re- 
markable time  when  he  was  entering  upon  these  last 
sufferings  which  it  chiefly  commemorates.  It  is  there- 
fore the  most  solemn  and  the  chief  performance  of 
the  chief  exercises  we  are  capable  of. 

But  that  should  not  make  it  seem  a  burthen  but  a  de- 
light. It  is  more  the  Lord's  work  than  it  is  ours.  His 
generous  work  at  his  own  table  is  to  give,  ours  is  to 
take  and  to  receive. 

Could  we  make  ourselves  in  a  manner  spectators, 
but  not  mere  spectators  of  our  own  work,  it  would 
be  easy  to  see  we  cannot  form  an  idea  of  any  work 
upon  earth  so  great  or  so  honourable.  The  chief  sight 
indeed  that  ever  the  world  saw  was  the  King  of  Kings 
dying  on  a  cross  for  guilty  subjects.  That  was  a  spec* 
tacle  beyond  all  comparison.  But  next  to  that,  can 
there  be  a  greater  than  to  see  a  croud  of  such  subjects, 
once  condemned  criminals,  now  invited  and  assembled 
at  their  reconciled  sovereign's  table,  at  a  feast  of  re- 
conciliation to  receive  a  sealed  remission  of  all  their 
guilt,  an  infeftment  into  an  everlasting  inheritance, 
yea  to  receive  the  foretastes  and  first-fruits  of  it,  hav- 
ing, as  it  were,  the  pearl  of  price  among  their  hands, 
jointly  doing  honour  to  God's  greatest  mercy  and  chief 
gift,  and  jointly  employed  about  the  noblest  spiritual 
exercises  we  can  conceive  human  nature  or  any  crea- 
ture in  earth  or  in  heaven  capable  of  ? 

The  greatness  and  excellency  of  the  work  shews  the 
awfulness  of  it,  the  importance  of  right  perform- 
ance, and  the  danger  of  the  contrary.  To  conclude 
therefore  :  considering  our  work  as  a  receiving  of 
Christ,  we  should  seriously  reflect  that  when  we  re- 
ceive him,  we  can  never  receive  any  gift  equal  or  like 
him  to  all  eternity.  And  when  we  come  to  receive 
him  at  bistable,  we  make  the  most  solemn  appearance 
before  him  that  ever  we  can  make  on  earth  till  he 
come  again. 

To  his  name  be.  glory ^  honimr,  and  Immorlaf  prui^r^for 
ever  and  nver. 


ON  PREJUDICES  AGAINST  THE  GOSPEL: 

ON  CHRISTIAN  PIETY  : 

ON  THE  SCRIPTURE  DOCTRINE    OF  DIVINE 

GRACE : 


THREE  ESSA^YS^ 


BY  THE  LATE 


REV,  JOHN  MXAURIN 


T 


AN 


S  S  A  Y 


ON 


PREJUDICES  AGAINST  THE  GOSPEL. 


ONE  principal  prejudice  that  the  corruption  of 
the  heart  raises  against  the  doctrine  of  the  gospel,  is, 
that  it  represents  the  evil  demerit  of  sin  too  great, 
when  so  costly  a  sacrifice  wais  requisite  to  expiate  it. — 
It  is  one  of  the  hardest  tasks  in  the  world,  to  bring  the 
bear:  to  a  sincere  persuasion^  that  sin  is  indeed  as  vile 
as  God's  word  represents  it  ;  and  that  it  defi^rves  all 
that  his  law  threatens  against  it.  Hence,  a  great  ma- 
ny are  not  properly  so  sorry  for  their  sins  against  God's 
lav/,  as  for  the  severity  of  God's  law  against  their  sins. 
While  many  do  not  regret  their  sins  at  all,  some  re- 
gret them  rather  as  misfortunes  than  faults,  and  as  wor- 
thy of  pity  and  compassion,  rather  than  hatred  and 
punishment. 

These  favourable  impressions  of  sin,  naturally  cre- 
ate prejudices,  not  only  against  the  awful  threatenings 
of  tlie  law,  but  also  even  against  the  glad  tidings  of 
the  gospel ;  because  the  latter  as  necessarily  suppose 
th-e  former,  as  a  recovery  or  a  remedy  supposes  a  dis- 
ease^ or  as  deliverance  supposes  danger.  When  the 
apostle  Paul  represents  the  scope  of  the  gospel,  he 
says,  that  *'  therein  is  revealed  the  righteousness  of 
God,  and  the  wrath  of  God  against  all  ungodliness  and 
unrighteousness  of  men."  Rom.  i.  17^  18.  And  nothing. 


14^2  Essay  on 

is  more  certain  than  that  this  is  one  of  the  chief  pre- 
judices men  entertain  against  it. 

If  one  were  to  compose  a  formal  confutation  of  this 
prejudice,  it  were  needful  to  meet  with  some  pretended 
demonstration  that  sin  does  not  deserve  the  punishment 
above-mentioned,  that  so  the  foundations  and  grounds 
of  such  an  argument  might  be  impartially  inquired  in- 
to. But  in  effect,  this  prejudice  does  not  usually  form 
Itself  into  any  thing  like  a  clear  chain  of  reasoning,  but 
expresses  itself  in  confused  and  indistinct  contpiaints 
agamst  the  opposite  doctrine,  as  too  severe  and  rigid  : 
and  therefore,  perhaps,  it  will  not  be  an  improper 
way  of  cxajiiining  of  it,  to  propose  some  miscellany 
considerations,  that  may  serve  to  shew  whether  this 
prejudice  be  founded  on  reason  or  not. 

It  any  man  undertook  to  prove  that  sin  cannot  de- 
.serve  hell,  there  are  two  things  absolutely  necessary, 
in  order  to  make  that  proof  good.  First,  that  he  know 
all  the  ends  and  designs,  all  the  reasons  that  God  can 
Iwssibly  have  for  punishing  sin  :  and  then,  that  he  de- 
monstrate, that  all  those  ends  and  designs  may  be  ob- 
tamed  as  well,  and  in  a  manner  as  agreeable  to  the  in- 
finite perfections  of  God,  and  the  most  perfect  way  of 
governinoj  the  world,  without  inflicting  the  above-men- 
tioned punishment,  and  without  any  propitiation  to  de- 
dare  his  righteousness  in  the  remission  of  it.  Now,  it 
IS  certain,  that  no  man  can  pretend,  with  any  tolerable 
shadow  of  reason,  to  so  vast  an  undertaking.  xA-U  that 
a  man  can  pretend  for  lessening  the  evil  demerit  of  sin, 
IS  nothing  but  appearances,  suspicions,  and  shadows  of 
probability  ;  Whereas  the  evidence  for  the  contrary, 
is  infallible  divine  revelation. 

The  threatening  of  everlasting  punishment  is  as 
plain  in  scripture,  as  the  promise  of  everlasting  life. — 
Matth.  XXV.  last  verse.  And  though  infinite  goodness 
bestow  undeserved  favours  ;  yet,  it  is  certain,  infinite 
justice  will  never  inflict  the  least  degrees  of  undeserved 
punishment.  And  therefore,  when  God  threatens  so 
dreadful  a  punishment  against  sin,  it  is  to  us  a  sufli- 
cient  evidence  that  sin  deserves  it. 

Though  some  pretended  philosophers   have  denied 


Prejudices  against  the  Gospel,  143 

all  difference  between  moral  good  and  evil,  and  con- 
sequently the  evil  demerit  of  sinful  actions,  (as  it  has 
been  long  since  observed,  that  there  is  scarce  any  opin- 
ion so  abstird,  but  some  philosopher  has  espoused  it  ;) 
yet  when  men  are  left  to  the  dictates  cf  common  sense, 
the  evil  deserving  that  is  in  some  actions,  is  one  of  the 
plainest  and  most  evident  notions  in  the  world.  The 
rudeiit  of  the  vulgar  know  very  well  what  they  say, 
(though  they  never  learned  any  thing  of  moral  philo- 
sophy) when  they  aver  that  such  an  action  deserves  to 
be  punished,  and  such  another  action  deserves  greater 
punishment  :  which  shews,  that  all  endowed  with  the 
exercise  of  reason,  have  a  plain  notion  of  the  evil 
demerit  in  evil  actions,  and  of  a  proportion  that  should 
be  observed  between  various  degrees  of  guilt,  and  va- 
rious degrees  of  punishment. 

Even  they  who  argue  or  write  against  the  morality 
of  actions,  and  who  therefore  should  think  no  action 
deserves  hatred  or  punishment,  will  notwithstanding 
be  heartily  angry  at  those  that  contradict  theni,  and 
hate  those  that  injure  them.  Hobbes  and  Spinoza  would 
liave  inveighed  bitterly  against  those  they  reckoned  to 
be  deceivers  and  impostors,  which  supposes  a  natural 
sense  of  the  odious  nature  and  evil  demerit  of  impos- 
ture. 

The  passion  of  anger  and  revenge,  if  duly  reflec- 
ted on,  misht  convince  men  of  an  evil  demerit  in  ac- 
tions.  Some,  who  can  talk  and  dispute  speculatively 
against  moral  deservings,  will  find  their  own  hearts  of 
a  different  sentiment,  when  they  meet  with  extraor- 
dinary injustice  from  others  ;  when  they  are  affronted 
and  injured  ;  when  they  meet  with  black  ingratitude, 
treachery,  barbarous  cruelty,  disdainful  contempt, 
pride,  or  t-lie  like. 

Example.  Let  us  suppose  a  courtier,  in  his  princi- 
ples a  first-rate  Libertine,  using  his  utmost  influence 
to  raise  one  of  his  meanest  servants  to  the  highest  pre- 
ferments, and  shewing  him  as  miuch  friendship  as  ever 
great  man  did  to  his  client,  or  father  to  his  son  ;  and 
let  us  suppose  that  all  the  return  that  servant  makes, 
is  to  supplant  his  old  master,  to  raise  himself  upon  hii; 


Essay  mi 

ruins,  to  reduce  him  to  poverty,  disgrace,  banishment, 
or  even  to  a  cruel  death  :  it  is  natural  for  any  body  to 
imagine,  that  in  sucli  a  case,  the  disgraced  Libertine 
would  learn  a  new  way  of  thinking,  and  acknowledge 
there  is  something  worthy  of  hatred,  detestation,  and 
punishment  in  sin,  that  is,  in  injustice,  treachery,  and 
ingratitude,  &c.  and  would  even  perhaps  be  strongly 
inclined  to  wish  for  a  day  of  judgment.  In  effect,  all 
men  seem  to  be  in  some  measure,  sensible  of  the  odi- 
ous nature,  and  evil  demerit  of  sin  :  but  the  misery  is, 
that  it  is  chiefly  of  the  sins  of  others,  and  especially 
of  the  sins  of  others  against  themselves.  If  men  ha- 
ted sin  as  much  in  themselves  as  in  others,  humility 
would  be  a  very  easy  common  thing. 

If  it  were  duly  reflected  on,  it  might  bring  us  to  a 
just  sense  of  the  nature  and  demerit  of  sin,  to  observe, 
that  they  who  hug  and  caress  it  most  in  themselves, 
cannot  help  abhorring  it  in  others.  A  man  will  hate 
the  image  of  his  own  sin,  when  he  sees  it  in  his  friend, 
or  the  child  of  his  bosom.  What  is  most  unac- 
countable in  this  matter,  is,  that  men  should  be  so 
.shamefully  partial,  and  unequal  in  their  way  of  judging 
about  it. 

When  the  question  is  about  a  man's  own  sin,  bis 
heaj't  devises  a  thousand  artifices  to  excuse  or  extenu- 
ate it,  which  artifices  are  ofttimes  such  as  are  applica- 
ble to  all  sin,  in  general,  as  well  as  his  sin.  But  whep. 
a  man  is  under  the  influence  of  passion,  against  the  sins 
of  others,  it  quite  alters  the  case.  He  finds  no  end  in 
exaggerating  the  guilt  of  an  injury  or  affront,  and  his 
j)assion  will  find  means  to  make  pretended  excuses  ap- 
pear heavy  aggravations.  The  common  excuses  of 
4mman  frailty,  strength  of  temptation,  and  the  like, 
will  appear  to  him  too  refined  and  metaphysical,  to 
have  any  effectual  influence  for  moderating  his  passion. 
The  vehemence  of  such  passions  against  sin,  would  do 
very  little  prejudice  to  charity,  if  tliese  passions  were 
as  equal  and  impartial,  when  directed  homewards,  as 
they  are  vehement  against  others.  If  men  could  hate 
themselves,  as  they  do  their  neighbours,  it  would  bo. 
a  good  help  towards  loving  their  neighbours  as  them- 
selves. 


Prejudices  against  the  Gospel,  145 

These  miscellany  considerations,  are  perhaps  able 
to  prove  the  odious  nature,  and  evil  demerit  of  sin  in 
general.  But  if  it  be  urged,  as  frequently  it  is,  that 
though  sin  should  be  granted,  to  have  some  evil  de- 
merit in  it  ;  yet  that  it  seems  strange  that  it  should 
deserve  so  very  great  a  punishment,  as  is  usually  al- 
leged. In  answer  to  this,  let  it  be  observed,  that, 
besides  the  self-evident  principle  laid  down  before,  viz. 
that  no  colours  or  appearances  of  probability  (which 
ofttimes  may  be  on  the  side  of  error)  should  be  put  in 
the  balance  with  plain  divine  revelation,  there  are 
several  other  observations  from  reason  and  experience, 
that  may  help  to  make  this  matter  more  plain  and  easy. 

One  thing  that  may  give  no  small  light  to  this  sub- 
ject, is,  the  influence  which  mens'  aifections  have  nat- 
urally over  their  judgments.  If  this  were  carefully 
noticed,  and  if  men  were  earnestly  inclined  to  judge 
truly,  that  is  impartially,  of  things,  there  is  nothing 
in  the  world  they  would  see  more  reason  to  be  jealous 
and  suspicious  of,  than  the  suggestions  of  their  hearts 
in  favour  of  sin  ;  they  would  find  that  it  is  but  just 
caution  to  suspect  every  appearance  of  reasoning,  that 
tends  to  give  favourable  impressions  of  sin,  or  to  im- 
pair our  fear,  and  abhorrence  of  it,  to  be  sophistry 
and  delusion.  Nothing  is  more  generally  acknowledged, 
than  that  it  is  natural  for  our  aifections  to  bias  our 
judgment,  and  bribe  oar  reason  :  and  therefore,  when 
sin  has  polluted  the  one,  no  wonder  it  should  propor- 
tionally pervert  the  other.  It  is  a  natural  concomitant 
of  the  dominion  of  sin  in  the  heart,  that  it  hinders  a 
just  sense  of  its  own  natnre,  and  evil  demerit.  We 
should  be  so  far  from  wondering  at  this,  that  indeed 
it  would  be  the  greatest  wonder,  and  truly  incompre- 
hensible, if  it  should  be  otherwise.  In  order  to  have 
a  perfectly  just  and  lively  sense  of  the  evil  of  sin,  a 
man  behoved  to  be  perfectly  free,  not  only  from  the 
dominion,  but  even  from  any  measure  of  the  love  and 
practice  of  it. 

It  is  useful  to  observe  how  corrupt  passions,  not  on- 
ly beget  a  strong  inclination  to  extenuate  or  defend 
themselves,  but  also  how  ingenious  they  are  in  their 

N 


H6  Essay  on 

effects  that  way.     A  very  little  insight  into  human  na- 
ture, may  satisfy  a  ma.n,  that  the  passions  of  the  heart, 
are  the  most  cunning  sophisters  in  the  world,  in  their 
own  defence  ;  and  they  have,  in  a  manner,   an  inex- 
haustible invention  in  contriving  artifices  and  plausible 
colours  for  their  own   vindication,  as  well  as  in  devi- 
sing stratagems  for  obtaining  their  objects,  and  com- 
passing their  ends.     A  dull  stupid  fellow,  who  perhaps 
is  scarce  capable  of  comprehending  a  chain  of  abstract 
reasoning,  will  ©fttimes  shew  almost  as  good  a  genius 
in  defending  or  excusing  his  faults,  as  an  experienced 
philosopher.     Besides  many  other  instances,  this   may 
be  easily   observed  in  ordinary  quarrels,  where  com- 
monly each  party  accuses  the   other  of  injustice,  and 
insists  upon  his  own  innocence  with  so  much  artifice, 
that  he  who  hears  only  one  party,   will  scarce  be   able 
to  resist  the  evidence  of  his  pleadings,  and  will  incline 
to  think  his  accusations  unanswerable.     In  such  cases, 
an  unbiassed  person  finds  it  ofttimes  the  hardest  task  in 
the  world,  to  convince  the  injurious  party,  that  he  is 
in  the  wrong,  and  to  make  him  view  his  own  conduct 
In  the  same  light  that  disinterested  persons  see  it  in. 

This  powerful  influence  of  corrupt  passions,  in  bias- 
ing our  judgment  in  their  favours,  may  receive  further 
light^  by  considering  the  different  views  and  sentiments 
of  the  demerit  of  sin  that  accompany  different  degrees 
of  wickedness  on  the  one  hand,  or  different  degrees  of 
holiness  and  purity  on  the  other.     It  was  observed  al- 
ready, that  we  ourselves,  guilty    and   corrupt    as  we 
are,  can  see   a  great  deal  of  evil  in  the  sins  of  others, 
when  passion  or  self-interest  gives  us  no  bias  in  their 
favours  ;   but   that,  where  self-love  influences  us,  our 
views  change,  though  the  objects  be  the    same.     Be- 
sides this,  it  is  useful  to  observe,  hov  some  extraordi- 
nary outrageous  sinners  (as  the  most  cruel  murderers, 
and  the  like)  can  make  the  most  atrocious  crimes,  so 
familiar  to  them  by  custom,  that  they  seem  scarce  sen- 
sible of  any  evil   demerit  in   these  monstrous   actions, 
which  other  ordinary  men  (though  guilty  and  corrupt 
likewise,  but  in  an  inferior  degree)  can   scarce  think 
of,  without  horror  and  detestation.     An  ordinary  un- 


Prejudices  against  the  Gospel.  :i47 

converted  person  has  very  indifferenc  thoughts  of  dail) 
sinful  oniisssons,  which  a  converted  person  (though  he 
be  not  perfectly  free  from  sin  hunself)  would  regret 
v/ith  the  bitterest  remorse.  The  farther  a'ny  man  ad- 
vanceth  in  holiness  and  purity,  the  clearer  is  his  view, 
and  the  quicker  his  sense  of  the  evil  of  sin  :  with 
parity  of  reason,  it  may  be  conceived,  that  the  greatest 
saint  on  earth  does  not  see  the  evil  of  sin  so  clearly  as 
an  angel:  and  if  this  reasoning  be  carried  higher,  an 
infinitely  holy  and  excellent  Being  will  discern  incom- 
parably more  evil  in  sin,  and  hate  it  more  (and  that 
with  the  most  perfect  reason  and  justice)  than  the  ho- 
liest man  on  earth,  or  the  must  glorious  angel  in  hea- 
ven. It  is  plain,  God,  by  being  the  purest  and  most 
holy  of  all  rational  bcing«,  is  the  fittest  to  judge  of  the 
evil  of  sin. 

Nothing  is  mure  reasonable,  than  that  all  these 
considerations  should,  on  the  one  hand,  make  us  be- 
lieve that  sin  deserves  indeed  what  God  threatens^ 
because  God  is  iniinitely  just  and  holy  ;  and,  on  the 
other  hand,  if  our  hearts  murmur  against  these  threat- 
enings,  we  should  look  upow  that,  not  as  the  native 
result  of  sound  reason,  but  of  unreasonable  corrup- 
tion. We  should  believe,  that  if  our  sense  of  the  evil 
of  sin  is  not  suitable  to  God's  threatenings  against  it, 
it  is  because  our  hearts  are  not  yet  free  from  the  stain 
and  infection  of  it.  Let  men  talk  what  they  please, 
when  they  are  in  an  humour  for  speculation^  yet  there 
is  no  man,  when  his  mind  is  under  a  lively  impression 
of  some  atrocious  crime,  that  he  has  seen  or  heard  of, 
bat  will  be  convinced  of  a  high  degree  of  evil  demerit 
in  sin.  All  men  are  sensible  of  this  in  high  degrees  of 
wickedness  ;  the  reason  why  it  is  otherwise  in  ordi- 
nary sins,  is,  because  men  have  made  these  familiar 
to  themselves  by  custom. 

One  of  the  most  ingenious  libertines,  that  I  have 
read,  objects  against  the  doctrine  of  vindictive  justice 
in  God,  as  if  it  could  not  be  maintained,  without  cloth- 
ing t!ie  Deity  with  human  frailties  and  passions,  anger, 
provocation,  revenge,  and  the  like  ;  of  which,  he  says, 
we  might  be  so  well  acquainted  with  our  own  nature; 


i4^         .  Essay  ou 

as  to'  reflect  that  these  are  human  mfirmities,  and  not 
Divine  perfections. 

If  this  objection  prove  any  thing,  it  proves  by  far 
too  much  ;  if  it  has  any  force  at  all,  it  confutes  expe- 
rience ;  for  experience  shcAVs  that  sinners  suffer  a 
great  many  pains  and  troubles  in  this  life,  beside  the 
pains  of  death.  Almighty  power  could  hinder  these 
pains  ;  infinite  goodness  would  hinder  them,  if  they 
were  not  merited  by  the  sins  of  men,  and  agreeable 
to  the  justice  of  God. 

If  God  can,  and  does  inflict  manifold  pains  fot  sin  in 
this  life,  without  an  thing  like  human  frailty,  or  pas- 
sion, purely  there  is  no  reas(m  why  the  same  may  not 
be  done  in  as  perfect  a  manner  in  the  next  world. 

It  is  the  observation  of  the  wisest  of  men,  that  be- 
<::ause  sentence  is  not  speedily  executed  on  an  evil 
'"work,  therefore  mens'  hearts  are  hardened  with  false 
hopes  of  impunity.  These  are  the  flattering  thoughts 
of  sinners  at  ease.  But  the  heavy  and  dism.al  disasters 
of  life,  and  the  exquisite  pains  of  sickness,  give  them 
generally  a  new  light.  While  the  minds  of  men  are 
intoxicate  with  prosperity,  they  may  make  a  shift  to 
delude  themselves  with  such  false  notions  of  God's 
goodness,  as  may  banish  for  a  time  all  dread  of  his  jus- 
tice. But  surely  arguing  against  experience,  is  the 
most  extravagant  arguing  in  the  world.  These  spec- 
ulations vvill  not  argue  away  all  the  public  and  private 
calamities,  with  which  the  world  is  overspread,  and 
from  which  no  age,  no  rank,  or  condition  of  men  is 
exempted.  It  is  vain  to  object,  that  these  troubles 
flow  from  natural  causes  ;  justice  can  use  natural  cau- 
ses in  punishing  sin.  God  is  the  author  of  nature, 
and  ruler  of  the  world.  And  surely  it  is  not  the  way 
to  extol  his  goodn-ess,  to  say,  that  though  his  crea- 
tures suffer  various  pains  or  troubles,  yet  that  they  do 
not  deserve  it,  or  that  it  is  not  on  the  account  of  their 
sins. 

They  that  maintain  vindictive  justice,  zealously  as- 
sert ^according  to  the  scriptures)  that  there  is  nothing 
of  passion,  of  anger,  or  reveoge  in  it,  in  the  proper 
sense,  but  on  the  contrary,  that  it  is  perfectly  serene, 


Prejudices  against  the  Gosje!.  H9 

and  exercised,  so  to  speak,  with  infinite  calmness. — 
The  chief  abettors  of  this  doctrine  (perliaps  all  of  them) 
affirm,  that  in  the  matter  of  vindictive  justice,  God  is 
to  be  considered  not  merely   as  a  private  'person,  or 
offended    party,  but  as   a   public  person,  or    supreme 
magistrate,  who  himself  alone  is   capable  of  judging 
what  are  these  measures  in  the  punislnnent  of  sin,   that 
are  absolutely  best  in   order  to   the  most  perfect,   and 
most   excellent    way    of  governing   the   world.     It  is 
goodness  as  well  as  justice  in  a  supreme  magistrate,  to 
make  laws  that  are  for  his  own  honour,  and  the  good 
of  his  subjects.     It  is  goodness  to  give   force  to  these 
laws,  by  a  suitable    sanction   or  penalty  annexed    to 
them  ;   and  it  is  plain,  the  same  goodness  that  requires 
such  laws  should  be  made,   requires    the   authority    of 
them  should  be  maintained,  which  is  don^  b^^-  puttincr 
them  in  execution.    Every  body  knows  tha.t  the  honour 
of  the  magistrate,  and  the   interest   of  society  suiFers 
by  it,  when   excellent  laws  are  ncglecLed,  and  their 
authority  destroyed.     These   and  the  like    considera- 
tions,  satisfy  men  as  to  human  government,  that  true 
justice,  and  true  goodness  are  so  far  from  being  incon- 
sistent, that  they  are  inseparable^   and  there  is  no  rea- 
son  why   the   same  may  not  be  acknowledged  in  th^ 
divine  government. 

It  is  evident  that  none  can  be  consistent  with  them- 
selves, in  acknowledging  that  there  is  such  a  thing  as 
a  law  of  nature,  without  acknowledging  at  the  same 
time,  vindictive  justice  to  punish  the  violations  of  it  ; 
a  law  without  a  penalty  annexed  to  it,  is  not  a  law, 
but  an  advice  :  and  a  sanction  or  jienalty  that  is  no  way 
put  in  execution,  is  not  a  sanction,  but  a  bugbear.  All 
which,  if  duly  considered,  might  satisfy  men  that  God's 
vindictive  justice  may  be  conceived,  without  any  the 
least  resemblance  of  human  passions. 

But  not  to  insist  on  this  further  ;  another  considera- 
tion, that  may  be  of  use,  on  this  subject,  is,  that  where- 
as, men  may  pass  by,  and  neglect  a  criminal,  so  as  nei- 
ther to  do  good  nor  ill  to  him,  neither  to  reward  nor 
punish  him,  neither  to  bestow  favours,  nor  to  inflict 
Reserved  punishment  on  him ;  yet,  with  respect  toGod, 

N  2 


150  Eisav  'On 


it  is  oilierwlse.  There  is  no  mediura  between  his 
heaping  very  gteat  favours  on  a  criminal,  and  leaving 
him  in  very  great  misery,  (unless  he  be  supposed  to 
annihilate  him.)  For,  though  God  should  inflict  no 
positive  punishment  on  a  sinner,  but  only  withdraw 
from  him  all  the  benefits  and  favours  he  has  abused,  and 
leave  him  to  his  own  natural  emptiness,  to  outrageoui* 
desires,  and  a  vehement  thirst  after  happiness,  with- 
out any  kind  of  enjoyment  to  gratify  that  thirst  in  the 
least  ,  that  alone  would  cause  such  a  direful  eternal 
melancholy,  a'i  cannot  well  be  conceived.  Death  se- 
parates a  sinner  from  all  the  outward  earthly  benefits 
which  he  had  from  God  ;  and  an  impenitent  sinner, 
who  can  expect  after  death,  new  benefits  and  favours 
to  abuse  in  the  next  life,  as  he  did  in  this,  must  have 
very  strange  ideas  of  God,  and  of  th^  end  for  which 
he  created  rational  creatures. 

To  this,  we  may  add,  that  sin  and  wickedness,  by 
its  Ycry  nature,  incapacitates  a  man  for  the  only  true 
happiness  of  his  soul,  which  consists  in  union  with  God, 
and  enjoyment  of  him  ;  and  that  is  what  cannot  be  had 
without  conformity  to  him. 

Sin,  therefore,  in  its  very  nature,  is  poison  to  the 
soul,  tending  to  eternal  death,  separating  it  from  God, 
who  is  its  onlv  life.  This  shews  that  the  natural  con- 
sequence  of  sin  and  ungodliness  is  itself  a  very  dread- 
ful punishment  :  and  whatever  further  penalty  God 
threatens  against  sin,  besides  its  own  natural  dismal 
consequences  >  the  justice  of  these  threatenings,  is 
evident  from  the  venomous  nature  of  it  ^  because,  the 
more  hateful  and  pernicious  any  crime  is  in  its  own  na- 
ture, and  natural  effects,  the  more  severe  is  the  pun- 
ishment it  deserves. 

But  what  deserves  most  serious  consideration  is,  the 
4ieinous  injury  sin  does  to  God.  Though  none  of  tlie 
•actions  of  his  creatures,  can  either  increase  or  impair 
ijis  happiness  (which  is  infinite,  and  consequently  un- 
.•ilterable)  yet  inferiors  may  iionour  or  injure  superiors, 
u'hfHi:;  tliCy  can  neither  proi'.t  nov  hurt.  Every  act  of 
■viViabc.uencc  te  God's  law,  r,  ihc  height  of  injustice, 
iTj^tice' rc;iairc3,  v/e    <nvc    ever/   orse    hh  owns   out 


Prejudices  against  the  Gospel,  131 

souls  and  our  bodies  areGod^s  ;  the  faculties  of  the  one, 
and  the  members  of  the  other,  should  be  employed  in 
his  service.  Sin  robs  him  of  his  due,  and  turns,  as  it 
%vere,  his  workmanship,  his  own  benefits,  against 
himself.  Every  sin  is  an  act  of  the  blackest  ingrati- 
tude to  God,  because  he  is  our  chief,  yea,  our  only 
benefactor  ;  (other  benefactors  and  means  of  good,  be- 
ing but  instruments  in  his  hand.)  Sin  has  outrageous 
boldness  and  presumption  in  it,  because  it  is  an  affront- 
ing of  God  to  his  face,  for  he  is  every  where  present  : 
sin  affronts  his  power,  by  shewing  how  regardless  the 
sinner  is  of  his  favour,  how  fearless  of  his  displeasure  : 
his  all-sufficiency,  when  the  sinner  prefers  the  crea- 
'ture  to  the  Creator,  and  seeks  happiness  rather  in  the 
stream,  than  in  the  fountain  :  his  wisdom,  w^hen  the 
sinner  prefers  his  own  vain  imaginations  to  the  dictates 
and  directions  of  Him,  whose  understanding  is  infinite. 
It  would  be  easy  to  enumerate  several  other  divine 
perfections;  which  sin  affronts.  Men  usually  measure 
the  heinousness  of  an  injury  or  affront,  by  the  dignity 
of  the  party  offended.  In  this  is  founded  that  ordinary 
and  obvious  reasoning,  that  because  the  party  offended 
by  sin  is  infinite,  an  injury  against  him  in  a  manner 
infinitely  surpasses  other  injuries. 

If,  together  with  the  d-estructive  nature  of  sin  in  it- 
self, the  dignity  of  the  party  offended  and  injured  by 
it,  and  the  vast  complication  of  affronts  agamst  him 
involved  in  it,  we  consider,  in  the  next  place,  the  vast 
extent,  the  purity  and  endless  duration  of  the  divine 
government,  it  may  farther  enliven  our  impressions 
of  the  evil  of  sin,  and  the  justice  of  the  threatenings 
against  it.  It  is  not  needful  to  insist  much  in  proving 
that  the  purer  any  government  is,  the  more  will  sin 
■be  disccuraged,  the  severer  will  the  penal^-y  against  4t 
•be  ;  and  it  is  certain  that  Code's  o;overninent  excels  in 
purity  ail  other  governments  whatsoever.. 

It  is  no  less  evident,  that  the  greater  th-c  extent  and 
duration  of  a  government  is,  it  is  of  so  much  the  greater 
importance  that  order  be  preserved,  and  rebellion, 
••disobedience.,  and  disordx^r  be  suppressed  3  because,  in 
c^ich  a  case^  the  contagion  of  vice,,  if  it  j^revail,  {^-^^ 


152  Essay  on 

sin  is  found  by  experience  to  be  naturally  infectious, 
and  spreading  when  unsuppressed  and  unpunished)  is 
of  the  more  extensive  and  durable  influence  :  the 
more  reason  there  is  therefore  for  discouraging  it  : 
and  motives  of  reward  and  punishment,  are  very  pro- 
per means  for  that  end,  and  suitable  to  the  nature  of 
rational  agents.  Besides,  the  larger  a  government  or 
dominion  is,  the  greater  is  the  danger  by  impunity  of 
vice,  and  the  less  considerable  is  the  loss,  by  the 
strictest  punishment  of  it.  If  we  should  suppose  the 
bulk  of  a  small  city  involved  in  rebellion,  or  some  other 
capital  crime,  the  particular  governors  of  that  place 
might  be  backward  to  punish  the  criminals,  for  fear  of 
emptying  their  little  dominion  of  inhabitants,  and  they 
cannot  create  new  ones  in  their  room  ;  but  if  that  city 
be  considered  as  a  part  of  a  vast  empire,  in  compari- 
son of  which  that  city  is  as  nothing  ;  it  is  easy  to  con- 
ceive that  it  might  be  for  the  honour  and  interest  of 
the  whole  empire,  to  put  the  laws  in  strict  execution 
against  that  guilty  corner,  if  no  other  salvo  could  be 
found  to  maintain  the  honour  of  the  government,  and 
the  force  and  authority  of  the  laws.  It  is  easy  to  make 
an  application  of  this  to  the  divine  government.  God's 
kingdom  is  over  all,  and  his  dominion  is  from  everlast- 
ing to  everlastings 

Some  make  an  objection  against  the  everlasting  pun- 
ishment of  sin  in  the  next  life,  from  the  shortness  of 
the  time  in  which  it  is  committed  in  this.  But  surely 
when  other  objections  against  that  doctrine  are  refu- 
ted, this  will  appear  to  have  but  very  little  weight. — 
In  other  cases,  men  never  think  it  reasonable  to  mea- 
sure the  demerit  of  any  sin,  by  the  length  of  the  time 
in  which  it  is  committed.  Besides,  this  objection 
would  have  the  same  force,  though  our  state  of  trial 
Avere  a  thousand  times  longer  than  it  is.  The  longest 
time  that  can  be  imagined,  would  still  be  nothing  to 
•eternity.  Those  who  imagine  men  would  have  an 
easier  way  to  heavea,  if  they  had  a  longer  life  on 
earth,  should  see  how  that  can  be  reconciled  with  ex- 
perience, particularly  with  the  history  of  the  Antide- 
iuvian  world. 


Prejudices  against  the  Gospel.  153 

in  effect,  if  we  consider  this  matter  impartially,  the 
shortness  of  our  state  of  trial,  as  it  gives  many   great 
advantages  to  religion,  so  it  rather  aggravates  than 
extenuares  th«    evil  demerit  of  sin.     If  men  were  to 
live  some  hundreds  of  years  in  this  world,  it  is  plain 
they  would  have  a  much  stronger  temptation,  to  look 
on  so  long  a  tract  of  a  spiritual  warfare,  of  a  life  of 
faith,  as  burdensome  and  tedious  :   the  length   of  that 
race    (as  a  course  of  obedience  is  called  in  scripture) 
might  dispirit  and  discourage  them  ;  the  length  of  life 
would  make  the  fatigue  of  duty,  and   the  pleasure  of 
sin  appear  of  greater  importance  :  besides  the  reward 
being  at  so  vast  a  distance,  might  contribute  very  much 
to  render  their  impressions  of  it  faint  and  languid.     I 
can  scarce  consider  a  holy  soul  in  such  a  state  of  trial, 
bat  as  one  oppressed  with  melancholy,  to  think  that  he 
behoved  to  be  for  so   great   a    part  of  eternity   (so  to 
speak)  out  of  heaven  ;   that  he  behoved  to  languish  so 
many  centuries,    in  abseiice  from  the  object  of  his  chief 
affections,   and  most  vehement  desires. 

On  the  other  hand,  according  to  the  present  state  of 
things,  the  encouragements  to  duty  ZV?  ^^i*  strono-er^ 
aud  the  allurements  to  sin,  far  more  insio-nificant.  As 
to  the  eternal  reward  of  grace,  its  distance  is  so  short 
and  uncertain,  tliat  if  men  were  not  inf-Jtn-itfJ,  it  i^  a. 
wonder  that  it  is  not  constantly  observant  to  their 
minds,  and  that  its  glorious  brightness  does  not  dazzle 
their  eyes.  A  good  man  is  never  sure  that  heaven  is 
ar  an  hour's  distance  from  him.  Then  the  pleasures 
of  sin,  and  troubles  of  duty,  are  so  fleeting  and  short- 
lived, that  they  are  scarce  felt,  when  they  are  pre- 
sently vanished.  It  looks  like  a  wilful  contempt  of 
happiness,  for  one  not  to  make  the  utmost  efforts  to- 
wards a  life  of  faith  and  holiness,  when  one  is  undei 
so  strong  obligations,  has  so  vast  encouragements,  and 
but  such  insignificant  hinderances  ;  when  the  assistance 
offered  is  so  powerful,  the  present  pleasure  so  great, 
the  labour  so  short,  so  little,  the  reward  so  near,  so 
certain,  so  glorious,  so  lasting,  yea  everlasting.  It 
looks  like  a  choosing  of  misery,  when  one  takes  the 
course  that  leads  to  it,  though  he  is  sure  eternity  is  not 


154  Essay  on 

far  ofF  at  the  farthest  he  can  possibly  expect ;  when  he 
knows  not,  but  the  next  moment  may  land  him  on  that 
unknown  shore,  and  plunge  him  in  an  abyss  of  wretch- 
edness, when  he  runs  tliat  risk  for   pleasures,  which 
he  is  not  sure  whether  he    shall    ever   attain    to,  and 
which  he   is  sure  will  vanish  away  like  shadows.     It 
were    easy  to   multiply  arguments,  to   shew  that  tlie 
shortness  of  life,   instead  of  extenuating  the  demerit  of 
sin,  is  a  very  high  aggravation  of  it.     And    in   effect, 
that  man  must  have  a  very  extravagant  way  of  think- 
ing, who  imaguies,  that  though  it  be  difficult  to  serve 
God,  and  watch  against  sin  for  a  few  scores  of  years, 
yet  that  it  would  be  easy  to  do  so  for  many  thousands. 
II.  Another   prejudice   some   entertain    against   the 
gospel  is,  that   they  think  it   strange,  that   repentance 
and   amendment  should  not  be   sufhcient,   in   order   to 
pardon,    without    any    sacrifice   or   propitiation.     But 
surely  it  is  unreasonable,  to  think   this  strange  in  the 
.divine  government,  when  in  human  governments  it  is 
so  very  ordinary  :  even  among  men,  a  criminal's  re- 
pentance does  not  absolve  him  from  the  penalty  of  the 
law  :  though   the  criminal  action  itself  be  short  and 
transient,    yet  the  guilt  or    obligation   to  punishment 
contracted  by  it,  is  permanent  and   durable,  and  sur- 
vlvoB  r»«t  only  the  Criminal  action,  but  ofttimes  even 
the  evil  disposition  whence  it  flowed  :  thus   we   see  a 
murderer  for  instance,  is  ofttimes  punished  with  death, 
though   he  should    be   so  penitent  as  to  make  a  volun- 
tary confession  of  his    crime  himself,  and  profess  the 
utmost  detestation  of  it. 

The  more  we  consider  the  ends  of  punishment,  even 
among  men,  the  more  we  may  be  satisfied,  that  re- 
pentance alone  is  not  sufficient  to  obtain  them.  If 
repentance  alone  were  made  sufficient,  in  order  to 
impunity,  this  would  be  in  effect  granting  a  liberty 
for  all  manner  of  transgression,  upon  condition  the 
criminals  would  sometimes  forbear  and  amend  ;  which 
would  so  manifestly  unhinge  government,  and  the  au- 
thority of  laws,  that  such  a  condition  of  absolution 
from  guilt  was  never  heard  of  in  any  nation  in  the 
world. 


Prejudices  against  the  Gospel.  155 

If  a  man  pretend,  that  such  a  condition  of  absolu- 
tion from  guilt,  is  sufficient  in  the  divine  government, 
it  would  seem  he  behoved  first  to  know  all  the  reasons 
and  ends,  that  infinite  justice  and  wisdom  can  possibly 
have  for  the  punishment  of  sin  ;  and  then,  that  all 
these  ends  may  be  as  well  obtained,  merely  by  repen- 
tance, without  a  propitiation  :  and  surely  that  is  too 
hard  a  task  for  any  human  or  finite  understanding. 

Though  repentance  be  not  supposed  sufficient  for 
absolution  from  guilt,  that  does  not  hinder  it  from, 
being  very  useful,  both  in  human  and  divine  govern- 
ment, especially  in  the  latter.  For  although  repen- 
tance do  not  merit  pardon  of  sin,  yet  it  makes  a  man's 
sins  fewer,  and  consequently  the  punishment  deserved 
by  him,  less  than  if  he  had  continued  impenitent,  heap- 
ing guilt  upon  guilt ;  and,  as  Paul  expreses  it,  treasure 
ing  up  wrath  against  the  day  of  wrath.  In  perfect  jus- 
tice, there  is  an  exact  proportion  observed  between 
the  sins  committed,  and  the  penalty  incurred  :  repen- 
tance, therefore,  prevents  the  increase  of  guilt,  though 
it  cannot  expiate  what  is  already  contracted.  And 
surely  if  we  consider  repentance  truly,  the  justest  no- 
tion we  can  have  of  its  proper  effect,  is,  that  by  this 
means,  a  man's  guilt  is  less  than  it  would  have  been 
otherwise,  though  it  is  not  expiated  by  it. 

III.  The  principal  thing  in  the  doctrine  of  the  gos- 
pel, which  its  adversaries  endeavour  to  undermine  and 
expose  is,  that  substitution  and  imputation  so  plainly 
taught  in  it,  which  they  pretend  to  be  unreasonable, 
if  not  unintelligible  :  that  is,  the  substitution  of  the 
Redeemer  in  the  room  of  sinners,  and  the  imputation 
of  his  merits  to  them. 

But  surely  it  is  a  very  intelligible  thing,  that  all  the 
ends  of  justice,  and  designs  of  punishment,  whatever 
they  be,  are  as  well  obtained  by  the  sufFerino-s  of  the 

Redeemer,  as  if  the  guilty  had  suffered  themselves. 

No  man  can  prove  the  contrary,  without  a  perfect 
knowledge  of  all  the  reasons  and  ends  of  punishment, 
that  infinite  wisdom  can  have  in  view,  which  it  would 
be  very  extravagant  arrogance  in  any  man  to  pretend 
to. 


156  Essay  on 

It  is  a  very  intelligible  thing,  that  the  propitiation  ap- 
pointed by  God,  declares  his  righteousness  in  the  remis- 
sion of  sin,  which  without  that  propitiation,  would  have 
been  declared  in  the  punishment  of  it.  It  is  plain,  that  by 
this  means,  the  honour  of  divine  justice  is  more  bright- 
ly displayed,  the  authority  and  dignity  of  the  law  bet- 
ter secured,  the  evil  and  danger  of  sin  better  manifes- 
ted, than  if  no  punishment  at  all  were  inflicted,  either 
on  the  criminals  themselves,  or  on  one  substitute  in 
their  room.  No  injury  is  done  to  the  substitute,  since 
it  is  his  own  inclination  and  choice,  rather  to  suffer 
for  the  guilty,  than  that  they  should  be  destroyed.  No 
liberty  is  given  to  despise  the  law,  since  none  are  jus- 
tified by  the  Redeemer,  but  such  as  are  also  sanctified 
by  him,  since  none  have  an  interest  in  his  sufferings, 
but  such  as  are  made  sincerely  to  submit  to  his  pre- 
cepts, and  joined  to  him  by  such  an  union,  as  separates 
them  from  their  sins. 

If  such  instances  of  substitution  in  criminal  cases,  be 
rare  in  human  government,  yet  they  are  not  entirely 
wanting  :  and  the  famous  story  of  the  lawgivei-,  who 
having  made  a  law,  that  adultery  should  be  punished 
with  the  loss  of  both  eyes,  when  his  own  son  became 
obnoxious  to  that  law,  caused  pull  out  only  one  of  his 
fon's  eyes,  and  another  of  his  own  :  though  this  is  not 
perfectly  parallel  to  the  case  in  view,  yet  it  has  a  great 
deal  in  it,  to  illustrate  it. 

It  is  well  worth  the  observing  also,  what  wonderful 
care  Providence  took  to  make  the  notion  of  substitution , 
and  a  sacrifice  familiar  to  all  the  world,  before  the 
Redeemer  came  to  it  ;  chiefly  indeed  to  the  Jews, 
(the  only  people  in  the  world,  that  had  just  sentiments 
of  God,  and  his  perfections,  in  those  times  ;)  but  in 
some  measure  also  to  the  rest  of  mankind  :  it  is  ob- 
served that  generally  they  applied  to  whatever  invisi- 
ble power  they  adored,  as  if  they  acknowledged  them  • 
selves  guilty  creatures,  and  that  some  atonement  was 
requisite  on  that  account  ;  expiatory  sacrifices  were  a 
considerable  part  of  their  religion  ;  and  it  is  scarce  to 
be  comprehended,  how  such  a  way  of  adoring  a  deity 
should  have  entered  into  their  heads,  unless  it  be  sup- 


Prejudices  against  tha  Gospel.  \!S) 

posed  to  have  been  handed  down  to  them  from  Adam 
and  Noah,  though  they  corrupted  it,  as  to  the  manner, 
and  forgot  the  true  original,  and  true  use  and  end  or 
it ;  however,  by  this,  probably,  as  well  as  other  means, 
it  fell  out,  that  though  false  philosophy  and  sophistry 
can  find  artifices,  both  to  make  the  grossest  absurdities 
seem  plausible,  and  the  most  reasonable  things  seem 
absurd  :  yet,  to  the  sober  vulgar,  whose  sense  was 
not  adulterated  and  perverted  by  sophistry,  and  who 
were  well  disposed,  by  a  sense  of  their  guilt,  the  no- 
tion of  a  sacrifice  and  atonement,  seemed  a  very  in- 
telligible and  reasonable  thing,  and  does  so  still  :  while 
others  industriously  stupify  themselves,  and  acquire 
such  an  ignorance  of  their  guilt,  that  they  do  not  see 
their  need  of  the  atonement^  and  therefore  deny  the 
reality  of  it. 

There  are  some  who  pretend,  that  whatever  be  said 
of  Christ's  death  and  sutferings,  yet  that  the  imputa- 
tion of  his  active  righteousness  or  obedience,  is  shock- 
ing to  human  reason,  and  cannot  easily  be  made  intel- 
ligible. 

But  surely  there  is  scarce  any  thing  mure  ordinary, 
even  among  men,  than  that  persons,  who  perhaps  have 
no  merit  themselves,  receive  a  great  deal  of  kindness 
for  the  sake  of  others,  which  they  could  never  expect 
for  their  own  ;  that  is,  for  the  sake  of  others,  who 
are  persons  of  merit,  (I  mean  meriting  at  the  hands  of 
men)  and  in  whom  these  unworthy  persons  are  nearly 
interested  and  concerned.  Some  illustrate  this  very 
weJl,  1  think^  by  the  story  of  the  two  famous  brothers 
in  Greece,  Aiuyntas  and  Aeschylus  ;  one  of  theai  was 
a  hero,  who  had  lost  his  hand  in  the  service  of  his 
country  ;  the  other,  a  criminal,  who  was  arraigned 
before  the  court  of  justice,  for  some  capital  crime  a- 
gainst  it.  The  hero  spoke  nothing  for  his  brother,  but 
only  lifted  up  his  arm,  wanting  the  hand,  which  had 
been  lost  in  his  country's  defence  ;  and  that  silent  elo- 
quence pleaded  so  effectually,  that  the  criminal  was 
preserved  by  the  merits  of  the  hero,  to  whom  he  was 
so  nearly  related. 

Nothing  is  thought    more  reasonable  among  men, 

O 


158  Essay  oh 

than  that  a  liero,  or  one  who  has  merited  emhiently  at 
the  hands  of  a  society,  or  any  particular  members  of 
it,  should  be  rewarded,  not  only  in  his  own  person, 
but  also  in  the  persons  of  others  related  and  united  to 
him,  and  nearly  concerned  in  him  ;  and  in  such  cases, 
the  reward  is  looked  upon,  as  given  to  the  hero  him- 
self. Nothing  more  usual  than  that  a  child,  spouse, 
servant,  or  friend,  meet  with  a  great  deal  of  kind- 
ness, for  the  sake  of  a  father,  husband,  master,  or 
other  friend. 

To  accommodate  these  instances  to  the  present  case, 
it  is  useful  to  observe  how   much  the  scripture  insists 
on  the  intimate  union   between  the  Redeemer  and  re- 
deemed sinners.     It  is  a  great  pity  that  many  persons, 
otherwise  ingenious,  and  who  make  deep  inquiries  in- 
to other  dark  and  intricate  subjects,   should  not  think 
it  worth   while  to  be  at  pains  to   consider  this  union, 
which  surely  upon  inquiry    would  be   found  to  be  the 
greatest   dignity  of  our   nature,  and  the  highest    pro- 
motion a  sinner  can  be   ambitious  of.     There  is,  per- 
haps, nothing    in    the  world   more  proper  to   remove 
men's  prejudices  against  the  imputation  of  the  Saviour's 
merits  to   believing  penitent  sinners,  than  the  consid- 
eration of  this  union  between  them  :   and  though  it  be 
mysterious   (as   Paul  calls  it  expressly  a  mystery,  and 
it  is  usually  called   a    mystical    union)   yet   that  is   no 
more  an  objection  against  the  union  betwixt  Christ  and 
believers,  than  against  the  union  betwixt  the  soul  and 
the  body  ;   in  both    cases,  the  effects  of  the  union  are 
manifest,  the  nature  and  manner  of    it  is  mysterious. 
The    scripture    represents   it  more  intimate  than  any 
union   in  nature    among   creatures  :   though  the    chief 
instances  of  union   and   near  conjunction  among  crea- 
tures and  natural  objects  are  made  use  of  as  images  to 
illustrate  it  ;   as  when  the    Saviour  is  called   the  head, 
the  vine,  the   husband,    the   foundation,  &c.  and  be- 
lievers the  members,  branches,  the  spouse,  superstruc- 
ture, &c.     But  the  image  most  insisted  on  in  scripture, 
and  whi<.h  seems  best  to  illustrate  it  is  that  vital  union 
that  is  between  the  head  and  the   members  of  one  and 
the  same  living  body,  Nvhere  that  one  spirit  which  is 


PrejuSces  against  the  Gospel.  159 

conceived  to  be  in  the  head,   is  at  the  time  present,  in 
^  manner,   in  a  great  variety  of  members,  animating 
them  all  with  natural  life,  and  governing  their  several 
motions.     So   tlie  scripture  says    expressly,  '*  that    if 
any  man  have  not  the  spirit  of  Christ,  he  is    none  of 
his  ;   that  he  who  is  joined  to  the  Lord,  is  one   spirit  ; 
that    all   believers  are  baptized  by  one  spirit  into  one 
body."    From  which  it  appears  how  truly  and  proper- 
ly believers  are  represented   as  making  up  one   body, 
of  which  Christ  is  the  head,  bccau'^e  his  spirit    dwells 
in  them  all,   as  a  principle  of  spiritual  life. 

This,  therefore,  if  duly  considered,  makes  it  less 
strange,  that  his  righteousness  should  be  imputed  to 
them,  and  that  they  should  receive  all  n)  inner  of  be- 
nefits for  his  sake.  It  niigbt  indeed  seem  strange,  if 
the  merits  of  one  should  be  imputed  to  another,  who 
is  entirely  a  strano-cr.  .md  no  wav  united  cr  interested 
m  him  ;  but  seeing,  m  the  present  case,  the  union  ot 
the  two  is  so  near,  that  they  are  said  to  be  one,  John 
xvii.  21.  why  should  it  seem  so  strange,  that  the  me- 
rits cf  the  head  should  be  imputed  to  the  members  I 

Concerning  Christ's  active  righteousness,  it  may  be 
farther  observed,  that  Christ's  actions  may  be  looked 
upon  as  the  actions  of  his  divine,  as  well  as  human 
nature  ;  whereas  his  sufferings  are  only  the  sufferings 
of  his  human  nature  ;  so  that  it  is  full  as  easy  ro  con- 
ceive infinite  merit  in  the  former,  as  in  t!ie  latter. 

Besides,  it  may  be  useful  to  observe,  that  it  is  far 
more  ordinary  to  see  one  receiving  favours  for  the 
good  actions,  than  for  the  sufferings  of  another.  These 
and  other  considerations,  might,  perha])s,  be  useful  to 
some,  who  think  it  easier  to  conceive  the  imputation 
of  Christ's  sufferings,  than  of  his  active  righteousness. 
In  effect,  a  sinner  has  little  concern  to  argue  against 
any  of  them  :  and  if  the  question  is  proposed,  wiiethcr  - 
Christ's  righteousness,  and  incomparably  excellent  ac- 
tions, had  any  merit  in  them  to  deserve  blessings  to 
his  people  (as  his  sufferings  had  merit  to  save  from 
misery)  it  is  difficult  to  imagine  how  any  Christian  can 
answer  in  the  negative. 

The  direct  effect  of  Christ's  sacrifice  is  the  expiation 


160  Essay  on 

of  sin  :  but  it  is  not  only  pardon  of  sin,  but  all  bless* 
ings  in  general  that  we  are  commanded  to  ask  in  his 
name,  that  is,  for  his  sake  ;  and  if  we  are  commanded 
to  ask  them  for  his  sake,  it  supposes  that  it  is  for  his 
sake  they  are  given,  and  by  his  merit  they  are  pur- 
chased, which  is  a  farther  confirmation  of  the  imputa- 
tion of  Christ's  active,  as  well  a?  passive  righteous- 
ness. 

If  it  be  objected,  that  Christ  was  under  an  obliga- 
tion to  give  perfect  obedience  to  the  law  for  himself, 
and  that  it  is  strange,  that  what  he  behoved  to  do  for 
himself,  should  be  imputed  to  others  :  it  is  easy  to  an- 
swer, that  even  among  men,  acts  of  obedience  to  law- 
ful authority,  are  meritorious  at  the  hands  of  men  ; 
and  men  merit  rewards  to  tliemseJves  and  others  by 
excellent  actions,  which,  notwithstanding,  are  actions 
which  they  ought  to  have  done,  and  v/ere  obliged  to 
do.  Again,  this  objection  might,  peihaps,  be  made 
against  the  merit  of  his  suHerings  as  well  as  his  actions, 
since  his  giving  himself  to  death,  was  an  act  of  obedi- 
ence to  God.  Ecsides,  we  shou*:^  cciuH^r  th-^x  tlu* 
Son  of  God's  being  made  ficsh,  and  Ids  dwelling  among 
us,  v/crc  not  things  that  he  was  obliged  to  in  that  mau' 
ner  that  mere  creatures  are  obliged,  to  avoid  sin,  and 
obey  the  law  :  that  glorious  person's  assuming  our  na- 
ture, and  living  among  us  for  such  a  space  of  time,  a 
a  life  full  of  the  most  perfect  and  excellent  actions, 
though  in  a  mean  condition  ;  these  were  not  thino;s  that 
he  was  obliged  to  ;  but  voluntary  actions  of  infinite 
condescension.  Further,  though  the  Redeemer's  inno- 
cence was  necessary  to  make  his  sacrifice  acceptable  ; 
yet  no  man  can  prove  but  it  was  jiossible  that  blessed 
sacrifice  might  have  been  offered  without  his  glorifying 
the  Creator,  magnifying  the  law,  and  adorning  the 
creation,  by  living  a  life  of  so  many  years  among 
creatures  on  earth  in  such  a  way  and  manner. 

IV.  Another  branch  of  the  doctrine  of  the  gospel, 
which  many  are  prejudiced  against,  is,  the  doctrine  of 
divine  grace,  as  requisite  to  renew  and  purify  our  na- 
ture. Many  treat  this  doctrine  as  a  chimera;  and, 
which  is  not  easy   to  account  ft^r,   it  meeti    with  that 


Prejudices  against  the  Gospel.  161 

treatment  from  some  persons  who  profess  some  kind  of 
religion. 

In  the  mean  time  ;  nothing  is  more  plain  than  that 
denying  the  reality  of  grace  is  an  undermining  all  true 
devotion.  It  destroys  the  use  of  prayer  ;  for  if  there 
be  no  divine  operation  on  the  soul,  to  make  men  truly 
good  and  virtuous,  what  is  it  but  a  mocking  of  God, 
to  apply  to  him  for  that  end  ?  Now  this  is  contrary  to 
the  universal  sense  of  mankind  ;  not  only  Jews  and 
Christians,  but  Mahometans  and  Pagans  themselves  ac- 
knowledge  that  prayer  and  thanksgiving  is  a  principal 
part  of  the  service  due  by  creatures  to  the  Creator  ; 
that  one  of  the  chief  things  they  should  pray  for  is, 
good  and  virtuous  inclinations,  and  a  pure  disposition 
of  mind  :  that  they  who  have  attained  to  these  excel- 
lent things,  should  thank  God  for  them,  that  is,  ac- 
knowledge him  as  the  source  of  them  ;  v/hereas  he 
who  denies  divine  grace,  in  order  to  be  consistent  with 
himself  ;  must  maintain  that  a  man  must  neither  peti- 
tion God  to  make  him  good  and  virtuous,  nor  thank 
him  for  his  being  so,  that  he  should  neither  seek  liis 
assistance  in  order  to  perform  duty,  or  in  order  to 
avoid  sin. 

Iris  objected  against  this  doctrine,  that  it  interferes 
with  the  liberty  of  man's  will,  that  a  man  is  not  free 
in  doing  good,  or  avoiding  evil,  if  he  be  thus  influ- 
enced to  it  by  any  external  cause.  But  surely  our  fel- 
low creatures  are  external  causes,  as  well  as  the  Crea- 
tor, men  are  free  in  doing  good,  though  influenced  by 
other  men  ;  why  should  the  case  alter  about  the  more 
powerful  influence  of  God  \  Besides,  without  any  pre- 
judice to  free  will,  men  are  (almost  continually)  pas- - 
sive  in  receiving  impressions  of  bodily  objects  ;  why 
may  it  not  be  the  same  as  to  impressions  of  spiritual 
objects  ?  Though  men  are  passive  in  receiving  impres- 
sions of  visible  things,  yet  they  are  free  in  their  incli- 
nation to, .  or  aversion  from  them,  and  in  pursuing  or 
avoiding  them,  and  in  all  their  actions  relating  to 
them.  It  is  easy  to  apply  this  to  s'  iritual  impressions. 
Both  flow  from  one  cause  :  the  Author  of  grace,  and 
the  Author  of  nature   is  one  and  the  same  :  it  is  from 

02 


16^  Essay  on 

God  that  men  receive  invisible  light  and  bodily 
strength;  il  is  he  that  continues  as  well  as  gives  them; 
men  are  passive  in  receiving  both,  yet  Tree  and  active 
in  making  use  of  both  ;  there  is  no  reason  why  spirit- 
ual light  and  spiritual  strength  may  not  be  conceived 
as  derived  from  God,  and  consistent  with  the  liberty 
of  man  in  the  same  manner. 

There  is  a  necessity  for  acknowledging  a  divine  In- 
fluence in  giving  and  continuing  the  common  exer- 
cise of  reason,  and  soundness  of  mind  ;  without  that 
favourable  influence,  reason  could  not  subsist.  A  few 
grains  of  matter  misplaced  in  the  brain,  are  sufficient 
to  make  the  greatest  wisdom  on  earth  sicken  into  ra- 
ving and  distraction.  If  liberty  is  not  hindered  by 
that  influence  that  preserves  the  exercise  of  reason  in 
general,  why  should  it  be  thought  to  be  hindered  by 
that  stronger  influence  that  inclines  and  enables  to  the 
due  exercise  of  reason  about  things  invisible  and  eter- 
nal. To  judge  truly  of  the  matter,  it  is  certain  the 
liberty  of  man  is  not  hindered  by  the  Grace  of  God, 
but  enlarged  and  perfected  by  it. 

Sometimes  the  doctrine  of  grace  is  charged  with  ew- 
thusiasm  by  persons,  who,  il  would  seem,  do  not  know 
what  enthusiasm  is.  It  is  indeed  enthusiam  to  pretend 
to  grace  for  revelation  of  new  doctrines  :  the  grace 
offered  in  the  gospel  is  only  in  order  to  a  right  impres- 
sion and  improvement  of  the  doctrines  already  reveal- 
ed in  the  scriptures.  A  man  may  be  charged  w  ith  en- 
thusiasm when  he  pretends  to  be  acted  by  divine  grace^ 
while  he  is  really  destitute  of  it.  But  to  argue  against, 
the  reality  of  grace,  because  there  are  some  counter- 
feits of  it,  (as  there  are  almost  of  all  good  things,)  is  a 
way  of  reasoning,  which  no  man  will  directly  avow, 
and  all  ridicule  founded  on  it  (as  there  is  a  great  deal 
that  has  no  other  foundation)  should  be  looked  on  as 
weakness  and  extravagance. 

It  is  no  less  unreasonable  to  charge  this  doctrine 
with  favouring  sloth  and  indolence  :  as  if  it  encourag- 
ed men  to  neglect  activity  in  duty,  because  they  are 
passive  in  receiving  grace.  The  gospel  teaches  men 
to  be  active  in  seeking  grace,  and  in  using  it.     And  it 


Ftejudices  against  the  Gospel.  16 


7 


is  plain  that    such  powerful  assistance   is  the   greatest 
encouragement  in  the   world  to  diligence  and  applica- 
tion.    He  that  would  effectually  disprove  the  necessity 
of  grace,  must  prove  one  of  these  two  things,  either 
that  the  ends  for  which  grace  is  offered,  are   useless  ; 
or  that  these  ends  may  be  obtained  without  grace  :  he 
that  considers  these  two  things,  will  hardly  undertake 
to   prove   either   of  them.     A  man  must  have  a  very 
odd    way  of    thinking,    that    imagines   the    ends,  for 
which  grace  is   offered  are  useless.     How  will  a  man 
pretend   to   prove,  that  ii  is  no  way  requisite   to   the 
perfection  and  happiness  of  our   souls,  to  be   far  more 
deeply  affected  with  the   eternal  objects  of  faith,  than 
with    the   short  lived   objects   of  sense  :    to   have    the 
heart   more  enamoured  with  the  infinitely  amiable  ex- 
cellency of  the  Creator,  than  with  any  faint  shadows  ' 
to  be  found  in   the    creatures  :   to  have  the   affections 
more  strongly  bent  on   the    enjoyment   of  the  all-suffi- 
cient source  of  good,  that  boundless  ocean  of  blessed- 
ness and  perfection,   than  on  the   enjoyment  of  empty 
fleeting  vanities  ?  not  to  insist  on  the  other  various  in- 
gredients of  solid  devotion,  and  of  holiness,  and  integ- 
rity of  heart  and  life.     To  disprove  the  use  and  neces- 
sity of  these  things,  a  man  must  prove  that  God  is  not 
the  chief  happiness  of  our  souls ;  or  that  the  enjoyment 
of  God  does  not  require  the  love  of  God,  or  his  image, 
and    conformity    to    him  ;   or  that    holiness  is   not  his 
image.     As  to  the  necessity  of  grace  in  order  to  holi- 
ness, let   us  but  compare  the    disposition   of  mind  just 
now  mentioned,  with  the  temper  of  those  that  despise 
grace  ;  the  one. is  just  the  reverse  of  the   ether  :   It   is 
true,  they  may  know  spiritual  objects,  they  may  hear,, 
and  read,  and  speak  a  great  deal  of  them  ;   for  exam- 
ple, of  God*s  infinite  perfections  :  but  then  it  is  in  such 
a  manner,  that  their  hearts  are  less  affected  with  them 
ofttimes,  than  with  the  most  insignificant  trifles  ;  they 
themselves  must  confess  it  ought  to  be  otherwise,  and 
that  their  minds  ought  to  be  more  deeply  penetrated, 
and  more  strongly  affected  with  these  incomparable  ob- 
jects, than   with  any  thing  else  in   the  world  :  and  in 
effect,  one  would   think  it  should  be  sufficient  to  con- 


I6i  Essay  on 

vince  men  of  the  necessity  of  grace,  to  compare  what 
they  must  acknowledge  they  ought  to  be  with  what 
they  are  :  to  compare  that  cold,  jejune,  lifeless  frame, 
with  which  generally  men  think  of  the  most  excellent, 
and  most  important  objects,  with  that  vivacity  of  soul, 
that  ardour  of  love,  vehemence  of  desire,  and  these 
transports  of  joy,  with  which  it  is  reasonable  such  me- 
ditations should  be  accompanied. 

On  the  other  hand  experience  shews,  that  these  per- 
sons who  have  been  reformed  from  a  life  of  scanda- 
lous immorality,  or  of  stupid  carelessness  about  eter- 
nity, to  a  life  of  strict  integrity  and  serious  devo- 
tion, are  persons,  whose  constant  practice  it  has  been, 
since  that  happy  change,  to  apply  by  prayer  for  di- 
vine grace  :  this  may  be  said  to  be  evident  from  expe- 
rience, if  mutual  faith  and  trust  be  allowed  among  men, 
and  the  testimony  of  multitudes  of  the  best  in  the 
world  be  reckoned  an  argument  of  any  weight.  Never 
any  yet  refuted  them  by  contrary  experiences  :  A  de- 
vout man,  praying  only  for  happiness,  without  praying 
for  holiness,  is  a  character  yet  unheard  of. 

There  have  been  many  persons,  who  while  they 
neglected  the  doctrine  of  grace,  have  spoke  and  wrote 
excellent  things  about  virtue.  There  are  such  pre- 
tended reformers  of  mankind,  perhaps,  in  all  ages.— . 
The  virtues  they  recommend,  are,  many  of  them  at 
least,  the  same  with  the  duties  the  gospel  enjoins  ; 
So  that  these  persons  extol  God's  precepts,  without 
acknowledging  his  grace,  as  if  they  could  attain  to  his 
image,  without  his  assistance.  And  indeed  many  of 
them  speak  a  thousand  excellent  things.  But  speaking^ 
and  practising  are  two  different  things.  Their  prac- 
tice is  the  reverse  of  their  own  precepts.  Their  con- 
duct shews  that  their  morality  consists  chiefly  in 
fruitless  speculations,  and  that  their  schemes  are  con- 
trived and  made  use  of  for  amusement,  more  than  any 
thing  else. 

They  may  have  the  same  effect  with  many  other  arts 
and  sciences,  to  gratify  mens'  jcuriosity,  and  perliaps 
their  vanity.  But  the  art  of  making  men  truly  virtu- 
ous and  happy  by  their  own  skill  and  strength,  is  not 


Prejudices  against  the  Gospel,  165 

yet  invented.  The  result  of  all  efforts  that  way,  is 
exposing  the  weakness  and  vanity  of  the  undertakers, 
and  the  confirmation  of  the  truth  of  the  gospel,  and 
the  necessity  of  the  grace  offered  in  it.  The  more  we 
consider  the  success  of  such  reformers,  the  more  we 
may  be  convinced  that  their  systems  are  fitter  for  tick- 
ling the  ear,  than  mending  the  heart.  Human  cor- 
ruption proves  always  too  hard  for  human  eloquence  : 
it  is  ever  found  to  have  strong  enough  footing  in  the 
heart,  to  stand  it  out  against  all  the  golden  sayings  of 
the  tongue.  No  doubt  it  is  good  to  use  all  kind  of 
helps  against  corruption,  and  to  neglect  no  assistance 
ao;ainst  so  dangerous  an  eiiernv.  But  to  think  these 
natural  helps  sufficient,  without  the  assistance  of  grace, 
to  pretend  to  bear  down  sin  and  vice,  merely  by  elo- 
quence and  philosophy,  to  jest  it  av/ay  merely  by  witty 
satire  and  lampoon,  to  convert  men  by  elegant  phrases 
and  delicate  turns  of  the  thought,  is  such  a  chimerical 
project,  and  which  has  so  constantly  tailed  in  the  ex- 
periment, that  it  is  a  wonder  any  bodv  sHnnl^^  !;er!CIlsl^ 
think  it  ^practicable.  History  sheweth  the  weak  and 
contemptible  efficacy,  of  the  subliniest  philosophy  of 
the  Heathens,  when  it  encountered  with  inveterate 
corruptions,  or  violent  temptations  ;  how  many  of 
them  that  spake  of  virtue  like  angels,  yet  lived  in  a 
manner  like  brutes.  Whereas,  in  all  ages,  poor  Chris- 
tian plebeians,  unpolished  by  learning,  but  earnest  in 
prayer,  and  depending  upon  grace,  have,  in  compari- 
son of  these  others,  lived  rather  like  angels  than  men  ; 
and  shown  such  an  invincible  steadfastness  in  the  prac- 
tice of  virtue,  as  shameth  all  the  philosophy  in  the 
world.  Many  of  these  ancient  philosophers,  who  rea- 
soned admirably  in  favour  of  virtue,  and  particularly 
of  truth,  honesty,  and  sincerity,  are  believed  to  have 
maintained  one  eternal  Deity  in  private,  and  yet  most 
disingenuously  complied  with  the  abominable  idolatry  of 
the  multitude  in  public  :  while  those  who  depended  on 
the  grace  of  Jesus  Christ,  shewed  an  integrity  in  their 
zeal  for  the  one  true  God,  which  death  and  tortures 
could  not  overcome ;  they  forced  their  way  through 
all  the  cruelties  that  malice  could  inflict,  till  they  spread 


166  Essay  on 

the  knowledge  of  the  true  God,  and  his  laws,  through 
the  known  world  :  whereas,  for  all  the  speculations 
of  the  philosophers,  the  world  might  have  been  lying 
as  it  was,   to  this  day. 

V.  Havino;  insisted  so  much  on  the  doctrine  of  di- 
vme  grace  in  general,  it  is  not  requisite  to  insist  long 
on  the  way  the  gospel  teacheth  it  is  communicated  to 
us,  and  should  be  sought  after  by  us,  that  is,  out  of  the 
fulness  that  is  in  the  Son  of  God,  by  the  application  of 
his  Spirit.  This  paper  is  not  designed  for  considering 
objections  against  the  Trinity,  but  against  the  doctrine 
of  the  gospel,  about  the  way  to  pardon  of  sin,  and 
.grace  to  perform  duty.  In  the  mean  time,  supposing 
the  doctrine  of  the  blessed  Trinity,  there  are  several 
considerations,  that  might  be  of  use  to  them,  v.'ho  won- 
der wiiv  it  should  not  be  sufficient  in  ffcneral  to  seek 
grace  from  God,  without  asking  his  Spirit,  out  ot  the 
fulness  that  is  in  the  Mediator. 

And  here  it  may  be  useful  to  consider  first,  the  beau- 
tiful hu.riiiGnv  that  may  be  found,  between  the  several 
parts  of  the  doctrine  of  the  scriptures,  a'-.out  ti.cAc 
adorable  divine  persons.  If  they  are  represented  co- 
operating in  the  work  of  redcmpvon,  they  are  repre- 
sented so  likewise,  in  the  other  divine  works  of  crea- 
tion and  providence  ;  and  as  there  are  different  ope- 
rations more  immediately  ascribed  to  each  of  them, 
so  what  is  ascribed  to  the  Spirit,  in  the  work  of  our 
salvation,  has  a  beautiful  resemblance  to  the  part  at- 
tributed to  him,  in  the  other  divine  works.  In  effect, 
it  is  very  observable,  that  the  Holy  Ghost  is  repre- 
sented as  more  immediately  concerned,  in  completing 
the  divme  works.  It  seems  to  be  his  particular  oifi.ce, 
to  stamp  the  lovely  image  of  the  Creator  on  the  crea- 
tures, according  to  their  several  capacities,  whether 
visible  or  invisible,  adornino;  the  former  with  all  that 
beauty,  light,  order  and  perfection  thev  are  capable  of; 
and  adorning  the  latter,  with  the  beauty  of  holiness, 
producing  that  light,  order,  and  regular  disposition,  in 
w^hich  the  perfection  of  created  spirits  consisteth.  His 
operation,  on  visible  as  well  as  invisible  creatures,  is 
(according  to  a  way  of  speaking  of  some    of  the  ^^^i^ 


Prejudices  against  the  Gospel.  167 

cients)  a  work  of  sarictification.     At  the  beginning  of 
the  Bible  we  are  told,  after  the  mass  of  the  world  was 
produced,  the  earth  was  void,  and  without  form,  and 
darkness  was  upon  the  face  of  the  deep  ;   and  the  first 
account  we  have  of  bringing  all  things  to  order,  is  the 
Spirit*s  moving  on  the  lace  of  the  deep.     His  opera- 
tions to  this  day,  are  a  continuation  of  his  ancient  work, 
a  bringing  light  out  of  darkness,  and  order  out  of  con- 
fusion ;   bringing  the  new  creation,  as  he  did  the  old, 
to    order  and   perfection  gradually,  through   several 
days'  works,  till  at  last,  all  terminate  in  an  everlasting 
sabbath.     In  Psalm  civ.  it  is  said,  that  God  sends  forth 
his  Spirit,  to   restore  the  decayed  face  of  nature,  and 
to  revive  it  with  fresh  lustre  and  beauty,  which  is  a 
very  proper  work  for  him  who  is   the  Comforter  :  he 
is  represented  also,  as  the  immediate  cause  of  all  spir- 
itual impressions,  ordinary  and  extraordinary,  of  pro- 
phetical  inspiration,  gifts  of  miracles,  and  languages, 
as  well  as  the  ordinary  £;races,  necessary  to  all  sorts 
of  persons.     It  is  observable,  that   though  the  Son  of 
God,  while   on   earth,  gave   many  excellent  instruc- 
tions to  his  disciples   himself,  their  gifts  and  graces 
were  never  completed,  till  he  sent  them  his  Spirit,  as 
he  promised.     His  name,  the  Ho/y   Spirit,  and   other 
names  given  him,  have  a  manifest  suitableness  to  his 
office  ;   and  the  several  parts    of  the  doctrine  of  the 
scriptures  concerning  him,  both  in  the  Old  Testament, 
and  the  New,  have  such  an  uniformity  and  harmony 
in  them,  as    well  deserveth  our  special  observation  ; 
and,  if  duly  considered,  helps  to  illustrate  the  subject 
in  hand. 

Since  it  is  so,  that  it  is  by  the  Holy  Ghost  always, 
that  God  sanctifieth  his  creatures  ;   surely  nothing  is 
more  just  than  a  devout  acknowledgment  of  this  in  di- 
vine worship,  in    prayers,  and  praises   for   grace,  by 
asking  of  God  his  spirit,  and  blessing  him  for  such  an 
inestimable  gift.     It  is  a  most  reasonable  acknowledg- 
ment, because  it  is  an  acknowledgment   of  the   truth, 
of  a  very  important  truth.     It  is  a  part  of  devotion  and 
godliness,  because  he    is  not   a  creature,  (as   appears 
plainly  from  scripture,)  but  a  person  in  the  Godhead. 


168  Essay  on 

And  in  effect,  (not  to  insist  on  all  the  proofs  of  his  di- 
vinity) one  would  think  it  were  easy  to  see,  that  the 
omnipresence y  and  vast  sufficiency  of  power,  necessarily 
supposed  in  the  Spirit's  operations,  are  absolutely  in- 
compatible with  the  finite  nature  of  a  creature  :  con- 
sidering that  the  highest  creature,  must  be  at  an  infi- 
nite distance  below  the  Creator  ;  and  withal,  that  the 
.efficacy  of  ^race  in  the  soul,  (which  is  of  a  far  more 
noble  nature  than  the  visible  xoorld)  is  one  of  the  most 
glorious  operations,  in  which  Omnipotence  exerteth 
itself. 

It  is  observable,  that  God  in  all  his  works,  taketh 
pleasure  to  use  a  subordination  of  various  means  and 
instruments,  though  he  could  produce  them  immedi- 
ately by  himself,  without  such  means  ;  yet  God  does 
not  make  it  a  part  of  worship  and  devotion,  to  ac- 
knowledge  the  efficacy  of  created  instruments,  (such 
as,  for  instance,  the  ministry  of  angels)  but  only  the 
efficacy  of  the  Holy  Ghost  sent  by  himself  and  his  Son  : 
and  this  is  made  so  requisite,  that  in  the  solemn  Rite, 
by  which  members  are  received  into  the  church,  they 
must  be  baptized  in  his  name  j  which  surely,  if  con- 
sidered aright,  sheweth  of  how  great  importance  it  is 
in  worship  and  devotion,  and  what  strong  ties  baptized 
persons  are  under,  to  ackno^vledge  carefully  the  effi- 
cacy of  the  adorable  Spirit,  in  the  work  of  their  salva- 
tion. 

VI.  They  that  object  against  the  necessity  of  apply- 
ing for   grace    in  such   a  manner,  as  explicitly  to  ac- 
knowledge the  efficacy  of  the  Holy  Ghost,  will  proba- 
bly be  much  more  against  the  other  thing  mentioned 
before  ;   that  is,  that  we  should  seek  the  grace  of  the 
Spirit,  out  of  the   fulness  that   is  in  tlie  Redeemer. — 
They  will  look  upon  this  as  a  strange  multiplying   of 
our  views  in  devotion,  without  any  necessity,  or  use. 
But  upon  a  little  consideration,  supposing  once  the 
doctrine  of  the  Trinity,  (which  it  is  better  not  to  enter 
upon  here,  than  to  treat  it  superficially)  and  supposing 
the  doctrine  of  Christ's  sacrrfiee  and  merits,  which  was 
"   vindicated  before,   it  is  easy  to  shew  that  the  doctrine, 
just    now   mentioned,  is   the  most  reasonable   in   the 
world. 


Prejudices  agalnsi  the  Gospel.  169 

For  what  ir.ore  just,  than  t]iat  a  person  of  merit,  who 
has  deserved  blessings  for  others,  who  are  unworthy 
of  them,  should  have  his   purchase    put    into  his    own 
hands,  to  dispense  it  to  his  favourites  ?     The  scripture 
sheweth,  that  the  graces  of  the  Spirit  are  the  fruits  of 
Christ's    merits  :   and    on    that,  and    perhaps    several 
'  other  accounts,  the  Holv  Ghost,  when  he  is  said  to  be 
given  to  sinners,  is  called  the  Spirit  of  Clirist  ;   and  we 
are  expressly  told,  John  xvi.  14.  he  shall  receive  of  mine, 
and  shall  shezo  it  to  yoUf  tliat  is  (as  the  word  really  sig- 
nifies there)   shall  give  it  unto  you  :  it  is  evident  there- 
fore, that,  being  the  purchaser  of  all  grace,  and  having 
the  disposal  of  it,   he  should   be  acknowledged   as   the 
source  of  it. 

It  may  not  be  improper  to  reflect  here  on  the  obser- 
vation made  before  about  God's  ordinary  way  of  work- 
ing by  a  subordination  of  various  means. 

This  is   evident   in  nothing  more  than  in  his  way  of 
bestowing   many    of  his    favours    on  us.     Though  he 
could  bestow  them  immediately  himself,  yet  he  makes 
even   men  in    many  cases  instruments  of  good   to  one 
another.     Infinite  v/isdom   may  have  many  good   rea- 
sons for  such  a  way  of  acting,  unknown  to  us  :  one  re- 
markable good  eifect  of  it  we  know  is   thi'5,  that   it    is 
an  excellent  foundation,  and  cement  of  love  and  friend- 
ship among  mankind  :    (and  what  is  there  among  men 
more  precious  or  amiable  than  tiiat  is  f)   Now  suppos- 
ing there  were  no  other  reason  or  necessity  for  it,  yet 
what  more  just  thaii  that  lu  who  shewed  such  incompa- 
I'able  friendship  for  sinnci-^,   as  to  give  himself  a  sacri- 
fice for  their  sins,   should  have  the  dispensing  of  grace 
for  them,  for  performance   of  duty,   and  be  entrusted 
with   the    whole    management   of   tlieir  souls  ?   which 
surely  cannot  be  in  more  friendly  hands.   His  receiving 
gifts  for  men  (as  the  scripture  expresseth  it)  and  having 
all  fulness  and  treasures  of  wisdom  to  communicate  to 
them  by  his  Spirit,  serveth  as  an  additional  mean  of  ce- 
menting that  incomparable  friendship  betwixt  him  and 
them  :   Surely   to  compare    the  two  contrary  supposi- 
tions that  may  be  made  about   this  point  ;  that   which 
the    gospel  teacheth   is  far  more    reasonable    than   to 


170  Essay  on 

think  that  Christ,  after  having  died  for  his  people, 
never  mindeth  them  more,  and  never  doth  any  more 
for  them. 

To  be  perpetually  employed  in  giving  spiritual  light, 
life,  and  strength,  and  joy  to  his  people,  we  may  easi- 
ly conceive  is  an  office  very  agreeable  to  his  kind  and 
bountiful  nature.  When  he  received  gifts  for  them,  and 
all  power  was  given  him  as  our  Mediator;  he  received 
the  portion  and  spoil  Isaiah  speaks  of,  which  was  due 
to  him  for  vanquishing  hell  and  death  :  when  he  giv- 
eth  these  gifts,  and  seeth  them  flourish  in  the  souls  of 
redeemed  sinners,  he  sees  the  travel  of  his  soul,  and 
is  satisfied.  And  they  must  have  very  little  faith  or 
gratitude,  who  do  not  think  spiritual  blessings  have 
the  better  relish  for  coming  to  sinners  from  such  a 
kindly  source,  and  through  such  friendly  hands  :  cer- 
tainly every  man  that  sincerely  believes  in  Christ, 
findeth  additional  consolation  in  spiritual  blessings,  by 
reflecting  on  the  way  they  are  derived  to  him,  that 
they  carry  along  with  tliem  the  favour  of  his  merits, 
and  the  relish  of  his  friendship.  In  other  cases,  it  is 
eviden,t,  that,  besides  the  intrinsic  value  of  a  benefit, 
the  pleasure  of  it  is  enhanced,  if  it  come  from  the 
Jjands  of  a  friend,  of  one  to  whom  we  are  under  stroncr 
obligations  of  love  and  gratitude  othcrways  :  and  sure- 
ly it  ought  to  be  so  in  this  case,   above  all  otliers. 

Besides,  this  way  of  seeking  and  receiving  grace 
has  a  powerful  inliuence  on  humility  and  gratitude, 
than  which  there  are  not  two  ornaments  more  becom- 
ing a  sinful  redeemed  creature  :  for  by  this  means,  the 
way  of  seeking graci  doth  naturally  remind  us  of  our 
sins,  and  also  of  God's  mercy,  by  fixing  our  view  on 
that  great  sacrifice,  which  gives  the  liveliest  impres- 
sion of  both  these  great  objects  :  And  surely  to  take 
frequent  clear  views  of  these  two  objects,  our  guilt 
that  ncecied  such  a  sacrifice,  and  God's  infinite  love  that 
provided  it,  is  the  way  to  promote  that  humility  and 
gratitude,  whi^h  have  such  a  necessary  connexion  with 
repentance,  faith  in  fhrist,  and  the  love  of  God,  and 
;»ii  other  graces  whatsoever. 

Yll.  But  a  chief  thing  that  illustrates  this  way  of 


Prejudices  against  the  Gospel.  171 

deriving  grace,  is  that  union  between  the  Redeemer 
and  his  people,  which  the  apostle  calls  a  mystery.  It 
was  observed  before,  that  the  Scripture  represcnteth 
all  believers  as  making  up  one  body  intimarely  united 
together,  of  which  Christ  is  the  head,  animating  the 
whole  body  by  his  Spirit,  as  a  principle  of  new  life. 
The  scriptures  insist  very  largely  and  frequently  on 
this  union  :  that  is  an  evidence  of  the  great  impor- 
tance of  this  doctrine.  The  most  serious  abettors  of 
the  gospel  lay  a  great  stress  upon  ir.  In  the  mean 
time,  some  that  profess  the  gospel,  seem  to  look  upon 
it  as  little  better  than  mere  cant  and  entluisiasm.  It 
may  not  therefore  be  improper  to  add  here  some  other 
considerations,  besides  what  was  formerly  observed, 
in  order  to  re-nove  those  prejudices  that  hinder  men's 
esteem  of  it. 

Men  undervalue  it  probably  for  one  of  these  two 
reasons,  either  that  they  disbelieve  the  reality  of  these 
things  in  which  that  union  is  said  to  consist  j  or  else 
that,  supposing  the  reality  of  these  things,  they  do  not 
think  them  sufficient  to  make  up  such  an  intimate  union, 
an  union  of  such  important  and  excellency,  as  it  is 
represented,  an  union  worthy  to  employ  our  thoughts 
and  affections  so  much.  As  to  the  reality  of  these 
things  in  which  it  is  said  to  consist,  that  is,  that  as  be- 
lievers dwell  in  Christ  by  faith,  so  he  dwells  in  them 
by  his  Spirit,  which  is  the  one  principle  of  spiritual 
life  in  them  all,  there  have  been  several  thinc-s  advan- 
ced  for  the  vindication  of  it  already.  What  remains 
is  to  shew  with  how  much  reason  these  things  when 
supposed  do  make  up  such  a  proper  union  so  intimate, 
and  of  so  great  importance. 

If  it  be  objected,  that  these  things  seem  rather  to 
unite  men  to  the  Spirit,  than  to  the  Son  of  God  :  we 
should  consider,  that  when  the  Holy  Ghost  is  given  to 
believers,  he  is  called  the  Spirit  of  Christ,  for  which 
there  may  be  very  great  reason  unknown  to  us:  but 
what  we  know  is  sufficient  to  justify  the  propriety  of 
the  expression,  not  only  because  of  the  mysterious 
union  between  the  Spirit  and  the  Sou  in  his  divine  na- 
ture^  (the   former  proceeding    from    the   latter  ;  the 


172  Es^ay  an 

Son's  receiving  the  Spirit  in  his  human  nature  without 
measure  ;)  but  chiefly  because  he  is  to  believers  the 
fruit  of  Christ's  merits,  and  what  he  gives  them  he 
derives  to  them  out  of  the  fulness  that  is  in  their  head, 
and  unites  them  to  him,  by  fixing  the  chief  affections 
and  faculties  of  their  souls  upon  him. 

if  there  are  some  things  dark  in  this  union,  and  the 
way  of  derivation  of  spiritual  life,  there  are  many 
things  very  dark  likewise  in  the  common  instances  of 
natural  union,  and  the  natural  life  of  animals  and  ve- 
getables, by  which  the  union  in  view  is  frequently  il- 
lustrated }  for  instance,  the  union  of  soul  and  body  ; 
and  the  way  that  the  vegetative  life,  (so  to  speak)  or 
nourishment  is  derived  from  the  root  with  most  exact 
uniformity,  to  every  the  least  part  of  a  branch,  and 
every  the  least  extremity  of  the  fruit  that  groweth  on 
it  :  in  eftect,  every  kind  of  vital  union  has  something 
dark  and  intricate  in  its  nature,  though  the  effects  of 
it  be  manifest. 

Nov/  the  niore  v/e  consider  this  mystical  union,  the 
more  we  may  see  th'at  the  state  into  which  it  brinffs  a 
man  is  properly  ??etr  spir'uual  Viis.  For  as  by  the  natu- 
"-M  inc  rne  souI  has  lively  perceptions  of  earthly  ob- 
jects, various  natural  desires  after  them,  various  en- 
joyments of  them,  and  actions  concerning  them  ;  so 
by  this  union,  the  soul  has  new  impressions,  new  de- 
sires, enjoyments  and  actions  about  objects  of  a  far 
superior  nature,  objects  divine  and  eternal. 

V/hat  deserves  our  particular  consideration  on  this 
subject,  is,  that  the  capacities  and  faculties  of  the 
soul  concerned  in  its  spiritual  union  with  the  Redeem- 
er, are  vastly  above  those  concerned  in  its  union  with 
the  body.  I  Jow  what  more  reasonable  than  to  think 
that  the  soul's  union  to  any  object  is  the  more  intimate, 
the  more  noble  and  excellent  these  faculties  are  that 
are  interested  in  it.  There  is  doubtless  a  vast  inequal- 
ity in  the  powers  of  the  soul,  according  to  the  various 
objects  that  may  be  apprehended  or  enjoyed  by  them  ; 
Some  of  its  faculties  have  a  relation  to  the  infinite 
abyss  of  good,  the  Creator  ;  some  to  rational  creatures: 
^.nd  otiicrs  t<j   bodily  objects ;   tjie   fir^^t    is    by  far  th^ 


Prejudices  against  the  Gospel.  .  l7o 

highest,  and  the  last  the  lowest.     Certainly  to  take  a 
right  view  of  human  nature,  the  chief  thing  in  it  worth 
the  noticing,  is,  that  it  was  created  with  a  capacity  (,f 
enjoying  an  all-sufficient   God,  in  whom    there  is   such 
an  ocean,  such  an  inhnite  fulness  of  bliss,  that  all  the 
pleasure  now  enjoyed  by  all  the  creatures  in  the  uni- 
verse,   or  that  ever  was,   or  will  be  enjoyed  by  them, 
though  it    were  put   together    (so   to  speak)    into  one 
mass    of    joy,    would,  in   comparison   of    that    bright 
and  boundless    abyss,  be  nothing   at  ail,  or,  compara- 
tively speaking,  nothing  but    pain    and  trouble.      Now 
the  capacity  the  soul  has   of   knowing,   seeing,  loving 
and  enjoying  this  object,   is  undeniably  its  chief  capa- 
city ;   this  is  what  is  inmost  in  the  soul,   (so  to  speak  ;) 
what  lies  nearest  its  essence,  what  chieRy  concerns  th,e 
end  of  its  being,  and  in  whic'j  its  happiness  is  most  con- 
cerned ;  all  the  other  powers  and  capacities  of  the  sci.l 
are  subordinate  to  this,  and  designed  to  be  subservient 
to  it  :   the  soul  may  be  conceived  happy,  though  these 
lower  powers  were  dormant  and  their  objects  removed, 
which    may  be    imatiined  possible  at  least  in  the    state 
of  a  happy    disembodied  spirit  :   whereas    these    lower 
powers  of  themselves  can  give  but  fleeting  shadows  of 
joy.     Now  these   highest  and  noblest  capacities  of  the 
^.oul  are  the  capacities  concerned  in   this  union  :   The 
Redeemer's  own  expressions  on  this  subject  are  strong, 
to  the  amazement   of  any  thinking  reader,  John  xvii. 
21.   C  That  they  all  may   be  one,  as   thou  Father  art 
in  me,  and  I  in  thee,  that  they  also  may  be  one  in  us.") 
These   noblest   powers   of  the  soul,  before  this  union 
commence,  lie  as  it  were  dead,  and  these  large   capa- 
cities remain  empty  in  a  soul  sunk  in  guilt  and  vanity  ; 
but  when  the  second  Adam,  who  is  called  a  quickening 
spirit,  enters  into  it,  it  receives  a  new  and  blessed  life, 
which  is  called  in  Scripture,  the  life  of  God.     Thougli 
indeed  the  impressions   received  by  this  union,  the  de- 
sires, enjoyments  and  activity   resulting  from  this  new 
spiritual   life,   are  but  very  imperfect,  while  the  nat- 
ural life  continues. 

For    farther   illustration    of  this   subject,  it   may*  be 
'  liseful  to    reflect  on  the   chief  thing  we  know  of  the 

P  2 


174  Essay  on 

natural  uriion  between  the  soul  and  the  body,  ar^  that 
is,   their  reciprocal  action  on  one  another  :   It  is  plain, 
one  would    think,    that  the    body    being    void    of    all 
thought  and  perception,  cannot  be  the  proper  efficient 
cause  of  these  things  in  the  uiind,  however   it  may  be 
the  occasion  of  them  :   whereas  the  Son  of  God  can  by 
a  proper  efficiency  produce  in  the  soul  what  effects  he 
pleases,  of  a  nature  far  transcending  those  occasioned 
by  the   body  :   This  may   help  to  shew  how  many  ad- 
vantages  the    spiritual   union   has   above   the   natural. 
And  as  to  the  actions  of  the  soul  on  the  body  and  bodi- 
ly   objects  ;  what    are    bodily    motions   considered    in 
themselves,    to  the   actions  of  the    spiritual    life,   the 
most  excellent  the  rational  nature  is  capable  of? 

If  it  be  objected,  that  good  men  do  not  feel  this 
quickening  union,  and  are  not  conscious  of  it,  it  is 
certain,  that,  as  to  some,  this  is  not  always  true.  Be- 
sides, men  do  not  feel  that  general  influence  that  pre- 
serves to  them  health  and  strength  of  body,  and  sound- 
ness of  mind.  Men,  when  they  perform  bodily  ac- 
tions, do  not  feel  the  motions  of  the  muscles,  and  other 
internal  motions  that  are  absolutely  necessary  to  these 
actions  ;  no  wonder  therefore  they  should  not  be  al- 
ways conscious  in  a  clear  and  distinct  manner  of  the 
grace  that  strengthens  them  in  spiritual  actions. 

If  distance  of  place  be  made  an  objection  against 
this  union,  it  should  be  considered  it  does  not  hinder 
vital  union  in  other  cases  ;  the  remotest  members  or 
branches  partake  of  the  same  spirit  or  life  that  is  in  the 
head  or  root  as  really  as  these  that  are  nearest.  Local 
distance  is  not  sufficient  to  hinder  vital  union,  and  lo- 
cal conjunction  is  not  sufficient  to  constitute  it.  Thus, 
in  the  human  body,  when  a  member  putrifies,  so  that 
ihe  spirit  in  a  man  withdraws  its  influence  from  it, 
(having  neither  any  feeling  of  it,  nor  giving  any  life 
or  motion  to  it)  it  remams  as  if  it  were  no  more  a 
part  of  the  body,  though  locally  joined  to  the  other 
members.  The  same  may  be  said  of  a  withered 
branch.  But  what  chiefly  refutes  the  objection  men- 
tioned, is  the  omnipresence  of  the  divine  nature : 
Though   it  is  useful  to  observe  likewise,    ihat  it  is  not 


Prejudices  against  the  Gospel.  175 

nearness  of  place,  but  the  participation  of  one  quick- 
ening principle  that  constitutes  vital  union  even  in  nat- 
ural objects.     Before  concluding  this  subject,  perhaps, 
it  may   not  be  amiss   to   consider,   whether  this  union 
does  not  illustrate  the  uniformity  of  God's  works,   and 
whether  it  be  not  very  agreeable  to  the  other  discove- 
ries we  have  of  divine  wisdom  in  the  order  and  sym- 
metry of  the  universe  :  It  seems  to  be  no  small  part  of 
that  order  and  beauty,  that  the  various  works  of  God, 
greater   and   lesser,  are  united    together  into  so  many 
different    systems,  harmoniously  joined,  and  variously 
related  to  one  another,  so  as  each  part  contributes  to  the 
perfection  of  the  whole.      In  effect,  the  great  system 
of  the  world  seems   to  be  almost  entirely   made  up  of 
other   subordinate  systems   of  various   sorts    and  sizes. 
When  such  sorts   of  union  in  visible  things   contribute 
so  much  to  the  pert^ection  of  the  corporeal  system,  it 
is  strange  any  should  be  so  prejudiced  against   that  in- 
timate union  in  the  intellectual  system  that  the  gospel 
insists  on  so  much.     When  there  are  so  many  kinds  of 
intimate   union    among    the     inferior    works   of  God, 
should  it  appear  to  be  unlikely  that  there  is  any  among 
his    more    excellent    works  ?   Surely  men   would  have 
other  thoughts,  if  they  took  care  to  consider  the  ma- 
jesty and  grace  that  is  in  the  great  ideas  the  scripture 
gives    of    that    august   fabric,    that    temple    of    living 
stones,    1    Pet.  ii.  5.  Eph.  ii.  20.   (of  whicli   the  Rc- 
demer  is   the   chief  corner  stone)   compactly   built  to- 
gether   for  offering    sacrifices  of  eternal  praise  to  the 
adorable    architect     of   the   world  :  that  blessed  fami- 
ly of  purified  souls    in  heaven  and  earth,   Eph.  iii.   15. 
that  assembly  of  the  first-born,    Ilcb.  xii.2i.   that  bo- 
dy which  is  so  fitly  joined  together  and  compacted  by 
that  which  every  joint  supplieth,   according   to  the  ef- 
fectual working  in  the  measure    cf  every   part,  mak- 
ing increase   of  the    body  to  the    edifying  of  itself  in 
iove,   Eph.  iv.  16. 

It  is  easy  to  see  how  agreeable  this  doctrine  of  the 
mystical  union  is  to  the  goodaess  of  God,  sin. c  it  is  so 
conducive  to  the  comfort  of  them  that  love  him.  For 
\yhat   can  be  more  so,  than  that   the  meanest  redeem- 


176  Easaij  on 

ed  sinner  can  look  upon  himself  as  invested  with  these 
noble  characters  of  being  a  child  of  God,  a  member  of 
Christ,  a  temple  of  the  Holy  Ghost  ? 

Man    naturally   loves  honour  and  dignity  ;   and,  in- 
deed,   ambition    to    be  great,  if  it    were   directed  to 
right  objects,  would,  instead  of  being  a  vice,  be  a  car- 
dinal virtue.     Man   is  naturally   a  sociable,    as  well  as 
an  aspiring  creature  :  these  joint  inclinations  make  men 
love  to  be  incorporated  in  societies   that   have  dignity 
annexed   to  them.       The  subject  we  are  treatmg  con- 
tains all  the  attractives   that  can  reasonably  affect  one 
that  loves  society  ;  it  is  made  up  of  the  choice  of  all  other 
societies,  contains  all  the  true  heroes  that  ever  were, 
and   comprehends   the   flower  of  the  universe.     The 
meanest    member   is  promoted  at  the    same  time  to    a 
near  relation  to  the  infinite  Creator,  and  to  all  the  best 
of  his  creatures  :   allied   to  the  spirits  made    perfect  in 
heaven,  Heb.  xii.  23.  and  to  the  excellent  ones  of  the 
earth  ;   Psalm  xvi.  3.  he  can  claim  kindred  to  the  pat- 
riarchs, Heb.  xi.  and  prophets,  and  martyrs,  and  apos- 
tles,  and  all  the  other  excellent  persons,  who  adorn- 
ed this  world,  and  of  whom  it  was  not  worthy,  Heb. 
xi.  38.  though  they  be  in  heaven  and  he  on  earth,  one 
spirit  animates  them  both.     Surely  it  is  industrious  stu- 
pidity, if  one  contemplate  such  a  society,  without  be- 
ing enamoured  with  it  ;   and  all  other  society,   or  soli- 
tude  is  only  so  far  valuable  as  it  is  subservient  to  it  : 
a  society  headed  by  infinite   perfection,   cemented  bv 
eternal   love,  adorned   with    undccaying  grace,    sup- 
plied out  of  all-sufficient  bliss,  entitled   to  the    inheri- 
tance of  all  things,  Rev.  xxi.  7.  and  guarded  by  omni- 
potence :   a  society  as  ancient   as  the  world,  but  more 
durable  ;   and  to  whose  interest  the  world  and  all  that 
is  in  it  are  subservient :  a  society  joined  together  b^  the 
strictest  bands,  where  there  is  no  interferino- of  interest*;, 
but  one  common  interest,  and  where  at  last  th.cre  will 
be  no  opposition  of  tempers  or  sentiments  ;    when  its 
members,  now  many  of  them  scattered  far  and  near, 
but  still  ijnited  to  their  head,  shall  one  dav,  have  a  fflad 
iniiversal  meetmg  m    an   eternal  temple  never  to  part, 
and  where  they  shall  celebrate  a  jubilee  cf  inccnceiv- 


Prejudices  against  the  CrospeU  177 

able  cxtacy  and  transport,  without    mixture,  withput 
interruption,  and,  which  crowns  all  without  end. 

VIII.  The  Redeemer's  union  with  his  people,  illus- 
trates his  intercession  for  them  :  for  what  more  agree- 
able to  the  most  perfect  order  than  that  the  petitions 
of  the  members  should  be  strengthened  by  the  plead- 
ing of  their  head  ?  Since  their  holy  desires  are  excited 
by  his  grace,  put  up  in  his  name,  and  granted  for  his 
sake  ;  whether  is  it  more  reasonable  lo  think,  that,  be- 
ing at  God's  right  hand,  he  stands  by  without  concern- 
ing himself  in  his  people's  desires  that  come  up  before 
the  throne,  or  that  he  seconds  them  and  procures  ac- 
ceptance ? 

If  it  be  objected,  that  his  intercession  is  superfluous, 
because  the  Father  can  bestow  all  blessings  without  it, 
and  is  of  himself  inclined  to  bestow  them  :  it  should 
be  observed,  that  if  the  objection  had  any  force  in  it, 
it  would  infer  that  God  makes  use  of  no  intermediate 
causes  or  means,  for  effects  that  he  can  produce  im- 
mediately himself;  and  that  it  is  not  agreeable  to  his 
will,  that  blessings  should  be  asked  from  him^  which 
he  is  before-hana  inclined  to  grant.  The  reverse  of 
this  is  clear  from  experience  and  reason,  as  well  as 
from  scripture.  The  scripture  says,  that  Job's  friends 
were  commanded  of  God,  to  cause  Job  pray  for  them, 
for  favours  which  he  was  before-hand  resolved  to 
grant.  Surely  this  way  of  acting  is  agreeable  to  the 
best  order  of  things,  though  we  should  not  know  all 
the  reasons  of  it.  There  is  a  vast  difference  no  doubt 
between  Christ's  intercession  and  men's  prayers ;  yet 
the  one  illustrates  the  other,  if  it  were  carefully  con- 
sidered. 

Christ's  sacrifice  and  obedience  on  earth  were  traur 
sient  things  :  their  effects  are  permanent  and  lasting 
to  all  ages  :  they  continue  still  to  be  the  meritorious 
cause  of  all  spiritual  blessings  ;  if  I  may  so  speak,  they 
are  still  contemplated  as  such  by  the  Father,  and  why 
should  it  seem  strange  that  ihey  are  still  represented 
as  such  by  the  Son,  in  a  way  of  pleading  suitable  t« 
his  interest  in  God,  to  his  care  for  his  people,  and  to 
the  virtue  of  his  merits  .* 


178         Essay  on  Prejudices  against  the  Gospel. 

Let  us  consider  what  may  be  certainly  inferred 
from  Christ's  affection  for  his  people,  and  his  know- 
ledge of  their  wants.  Since  he  loves  them  constantly, 
he  continually  desires  that  God  should  grant  them  these 
blessings  they  stand  in  need  of,  and  apply  for.  Since 
he  sees  all  their  wants,  and  knows  all  their  petitions, 
these  desires  in  him  are  not  merely  general  but  par- 
ticular. Since  it  is  for  his  merits  that  blessings  are 
granted,  it  is  on  that  account  he  continually  desires 
them  :  and  is  not  this  intercession,  unless  it  should  be 
supposed  that  he  does  not  represent  these  desires  to 
the  Father,  though  he  be  at  his  right  hand,  and  though 
he  hear  him  always  ? 


,1 


AN 


ESSAY 


ON 


CHRISTIAN  PIETY, 


BESIDES  the  duties  that  are  incumbent  onus,  as 
we  are  rational  creatures,  and  as  we  are  sinners  ;  it  is 
needful  to  consider  the  duties  which  we  are  obliged 
to,  as  we  are  sinners  to  whom  the  salvation  revealed 
in  the  gospel  is  freely  and  graciously  oifered.  It  is  suf- 
hcient  for  the  design  of  this  essay,  to  take  such  a  short 
comprehensive  view  of  the  Christian  doctrines,  as  is 
requisite  for  explaining  the  chief  parts  and  charac- 
ters of  Christian  piety.  The  chief  peculiar  doctrines 
of  the  gospel  relate  to  the  divine  promises  of  salva« 
tion  and  happiness  j  the  principal  causes  of  that  salva- 
tion, particularly  the  mercy  and  power  of  God  in  the 
mediation  of  his  Son,  and  the  effectual  grace  of  his 
Spirit  ;  the  divine  nature  and  glory  of  both  :  the 
means  of  that  salvation  on  our  part,  namely,  the  means 
of  an  interest  in  ;he  divine  promises,  and  the  means  of 
obtaining  the  accomplishment  of  them  ;  and  particular- 
ly the  constant  improvement  that  ought  to  be  made  of 
all  the  grounds  of  our  hope  and  joy  as  motives  to  love 
and  obedience. 

I>  Suitable  acknowledgment  of  the  mercy  of  God 
in  our  redemption  by  Christ  is  a  principal  branch  of 
Christian  piety.  The  same  scripture  instructions 
which  prove  the  necessity  and  importance  of  such   ac- 


180  Essay  on 

knowledgment,  serve  also  to  explain  the  nature  and 
characters  of  it. 

The  doctrine  of  redemption  itself,  is  evidently  con- 
tained in  the  many  scriptures,  which  treat  of  the  causes 
and  effects  of  Christ's  death  ;  and  is  mixed  and  inter- 
woven with  all  the  other  most  important  doctrines  and 
instructions  of  holy  scripture.     The   scriptures  which 
treat  most  directly  of  Christ's  death  shew  that  it  was 
a  real  and  complete   satisfaction   to   divine  justice  for 
our  sins,  and  that  it  is  the  meritorious  cause  of  all  the 
parts  of  our  salvation.     It  is  called  a  sacrifice,  a  ran- 
som, a  propitiation,  an  atonement  for  our  sins.     The 
meaning  of  these  and  the  like  scripture  expressions  is 
abundantly  evident   from  the  obvious    import   of  the 
words   themselves,  and  from  a  great  variety  of  equi- 
valent expressions  made  use  of  on  the  same  important 
subject.     Thus  we  are  told  that  Christ  died  for   our 
sins,  was  delivered  for  our  offences,  wounded  for  our 
transgressions,  bruised  for  our  iniquities  :   that  the  ini- 
quities of  us  all  were  laid  on  him,  that  he  bare  the  s?ns 
of  many,  that  he  bare  our  sins  on  his  own  body  on  the 
tree,  that  he  who  knew  no  sin   was   made  sin  for  us  ; 
that  he  suffered,  the  just    for   the  unjust,  to   bring  us 
to  God.    It  is  impossible  to  devise  stronger  and  clearer 
assertions  of  Christ's  substitution  in  the   roon7  of  sin- 
ners.    As  the   scriptures   which  have  been   hinted  at, 
treat    more  directly  of  the  causes  of  Christ's   death  ; 
the  doctrine   of  redemption   is  contained,  with   equal 
evidence,  in  the  scriptures  which  treat   more   directly 
of  the  effects  of  his  death.    Thus  we  are  taught  *^  that 
v/e  have  redemption  in  Christ's  blood,  the  remission  of 
sins  ;  that  his  blood  was  shed  for  the  remission  of  the 
sins  of  many  ;  that  thereby  he  reconciles  us  to  God  by 
the  blood  of  his  cross  ;   that  liis  blood  cleanses  from  all 
sin  ;  that   it    purges  the   consciences   of  sinners  from 
dead  works,  and  o-ives  them  boldness  to  draw  near  to 
God."     Whereas  some  of  these  scriptures   ascribe  our 
redemption  to  Citrlst's  death,  and  others  of  them  as- 
cribe it  to  his  sufferings  in  general  ;   there  are  various 
scriptures  which  shew  that  the  merits  of  his  obedience 
are  included  in  his  satisfaction  taken  in  its  full  extent. 


Christian  P'ttty  ihl 

Thus  we  are  told  that  by  his  obedience  we  are  made 
righteous,  Rom.  v.  19.  and  that  by  his  righteousness 
we  receive  the  justification  of  life.  But  these  things 
may  be  more  fully  proved  in  another  section,  designed 
for  vindicating  the  grounds  of  Christian  piety  from  ob- 
jections, 

IJ.  As   to   the  means   of  an  interest    in  Christ's  re- 
demption ;  whereas  the  scripture  gives  various  warn- 
ings concerning  the   inefficacy   of  a  dead    faith,  or    of 
that  faith  which   is    without  works,   it   teaches  us  also 
that  there  is  a  sincere  holy  faith,  which  works  by  love, 
and    which   has  a  necessary    and    sure  connexion  with 
salvation.      Thus   we   are  taught   that  **  by  grace  we 
are  saved,  through  faith  ;   that  being  justified  by  faitii 
we  have  peace  with  God  :   that  God  sent  his  Son  to  the 
world,  that  whoever  believes  in  him  may  not  perish, 
but  have  life  everlasting  j   that  he  who    believes   has 
past    from    death    to  life  ;    that   to  as  many  as    receive 
Christ,  even  to  them   that   believe   in   his  name,  it  is 
given    to   be  the   Sons  of  God  ;  that   through   faith  in 
him  sinners  receive  the  remission  of  sins,  and  an  inhe- 
ritance among  them  that  are  sanctified."     It  is  evident 
from  these  and  manv  other  scriptures,  that  that  faith 
which  has  a  connexion  with  salvation,  includes  the  be- 
lief and  acknowledo;ment    of  the  things  revealed  con- 
cerning    Christ.      Though     the     scripture    sometimes 
speaks    of  that  faith  which  is  a  orincinal  means  of  sal- 
vation,  without  speaking  expressly  of  tiie  object  of  it  ; 
yet  where  the  object    is   mentioned,  tiiere  is    mention 
made    of  Christ,    or  of  some    of  the    most    important 
truths  concernino;  him.     Whereas  a  ^rreat  many  differ-. 
ent  things  are  revealed  in  scripture,  concerning  Ciirist ; 
it  is  generally  owned  that  they  are  not  all  of  equal  itn- 
portance.     Thus  for  instance  the    various  truths    rela- 
ting only  to  the  outward    instruiuents  and   circumstan- 
ces of  his  death,  are  not  of  equal   importance  with  the 
truths    above-iuentioned,  concernin'T    the  chief  causes 
and  eiiects  of  his  death  ;   that  is  to  say,   the  truths  ne- 
cessarily included  m  the  doctrine  of  redemption.     But 
whereas   some   people   speak   of  that  faith   in    Christ, 
which  the  scripture  makes  so  necessary,  as  if  it  did  not 

O 


182  Essay  on 

imply  an  acknowledgrnent  of  redemption  iiself,  but 
only  a  general  acknowledgment  of  Christ's  being  the 
promised  Messiah,  or  of  his  divine  mission,  and  the 
proof  of  it  by  his  resurrection  ;  it  is  of  importance  to 
shew  how  far  such  notions  of  faith  in  Christ  deviate 
from  the  scripture  account  of  it. 

III.  The  same  arguments  which  prove  the  truth  and 
reality  of  redemption  do,  in  effect  prove  the  impor- 
tance and  necessity  of  acknowledging  it  ;  and  that 
suitable  acknowledgment  of  it  is  implied  in  that  faith 
in  Christ  which  the  scripture  so  much  insists  on.  That 
faith  which  is  so  great  a  means  of  salvation,  if  it  in- 
clude any  thing,  must  include  the  acknowledgment  of 
the  meritorious  cause  of  salvation.  If  a  man  only  ac- 
knowledge, in  general,  Christ's  divine  mission,  he  ac- 
knowledges nothing  concerning  Christ,  but  what  is 
common  to  him  with  all  the  prophets-.aad  apostles. — 
Due  acknowledgment  of  Christ  as  the  promised  Mes- 
siah, includes  an  acknowledgment  of  the  principal  thing 
promised  concerning  him,  which  is  his  purchasing  our 
redemption.  Suitable  acknowledgment  of  Christ's  mis- 
sion must  imply  an  acknowledgment  of  redemption  as 
the  principal  end  of  his  mission. 

The  apostle  Paul  tells  us  that  '^  God  hath  set  forth 
his  Son  to  be  a  propitiation  through  faith  in  his  blood, 
to  declare  his  righteousness  in  the  remission  of  sins." 
Rom.  iii.  23.  This  plainly  implies  that  that  faith  by 
which  we  seek  and  obtain  the  remission  of  sins  is  faith 
in  Christ's  blood  :  or  that  that  faith  which  is  the  means 
of  Jferdon  has,  for  its  object,  the  blood  of  Christ  as 
the  meritorious  cause  of  pardon.  When  Christ's  sat- 
isfaction is  called  '*  the  righteousness  which  is  of  God 
by  faith  ;"  Phil  iii.  9.  this  plainly  supposes  that  true 
faith  must  fix  our  hope  on  that  righteousness  as  the 
cause  of  our  salvation.  According  to  scripture  style, 
to  be  justified  freely  by  God's  grace  through  the  re- 
demption tiiat  is  in  his  Son,  and  to  be  justified  by  faith, 
are  but  different  ways  of  expressing  the  same  doctrine. 
This  supposes  that  that  faith  which  is  the  means  of  our 
justification,  includes  our  applying  to  God's  mercy 
through  redemption,  and  our  building  our  hope  and 
pleading  upon  it. 


Christian  Piety.  18a 

Faith  in  Christ  must  include  the  acknowledgment  of 
these  things  concerning  him  that  are  of  the  greatest 
importance.  Nothing  can  be  of  greater  importance 
to  sinners,  than  redemption  from  sin.  Whatever 
proves  the  importance  of  God's  moral  law,  proves  the 
importance  of  deliverance  from  its  penal  sanction,  and 
of  conformity  to  its  holy  precepts.  The  scriptures 
above  cited  prove  that  redemption  is  the  cause  of  both. 

Faith  HI  Christ  must  include  acknowledgment  of  the 
things  that  are  peculiar  to  him,  and  that  distinguish  him 
from  others  who  have  been  sent  from  God.  Others 
who  were  sent  from  God  have  revealed  his  will,  given 
a  pattern  of  our  duty  by  their  example,  and  confirmed 
the  truth  bv  their  sufterinp-s.  It  is  peculiar  to  Christ 
that  he  has  made  atonement  for  our  sins. 

The  various  |>rincipal  ends  and  uses  of  faith  in 
Christ  shew  that  redeu5})tion  must  be  the  object  of  it. 
As  our  justification  through  Christ's  redemption  is  a 
principal  end  of  faith  ;  this  shews  that  acknowledg- 
ment of  that  redemption  belongs  to  the  nature  of  faith. 
As  it  is  also  a  principal  end  of  faith,  that  it  may  work 
by  love,  it  must  include  an  acknowledgment  of  these 
things  concerning  Christ  that  are  the  chief  motives  of 
love  :  when  the  apostle  Paul  says  that  the  love  of 
Christ  constrains  us,  2  Cor.  v.  14.  he  gives  this  as  the 
reason  of  it,  because  we  thus  judge,  that  if  one  died  for 
ally  then  were  all  dead.  The  plain  meaniag  of  this  is, 
that  the  love  of  Christ  constrains  us,  because  we  be- 
lieve and  acknowledge  our  redemption  by  him.  The 
whole  strain  of  the  New  Testament  represents  re- 
demption as  the  highest  manifestation  of  divine  love 
and  mercy.  If  redemption  be  God's  chief  gift,  due 
acknowledgment  of  it  must  be  a  redeemed  sinner's 
chief  duty.     But  of  this  more  fully  afterwards. 

Another  end  of  faith  in  Christ  is  to  exclude  boast- 
ing, Romi.  iii.  27.  to  hinder  glorying  in  ourselves,  that 
he  who  glorieth  may  glory  in  the  Lord  ;  1  Cor.  i.  31. 
and  that  we  may  give  due  honour  to  God's  sovereign 
free  mercy  in  our  salvation.  The  scripture  tells  us 
that  salvation  "  is  of  faith  that  it  may  be  by  grace, 
and  that  the  law  of  faith  excludes  boasting."     These 


iS'i  Essay  on 

and  the  like  scripture  instructions  plainly  import  that 
by  true  faith  we  ascribe  our  salvation  to  the  true  me- 
ritorious cause  of  it.  We  are  told  that  they  who 
sought  justification  otherwise  than  by  faith,  made 
Christ's  death  to  have  been  in  vain,  and  made  his  cross 
of  none  effect.  This  implies  that  true  faith  in  Christ 
acknowledges  the  efficacy  of  his  death  or  of  his  cross, 
"while  unbelief  denies  or  lessens  it.  This  may  also  be 
proved  from  the  scripture  account,  not  only  of  the 
ends,  but  also  of  the  causes  and  means  of  faith. 

When  we  are  directed  to  seek  the  Spirit  of  God  to 
make  us  know  the  love  of  Christ  that  passes  know- 
ledge J  it  implies  that  just  impressions  of  divine  love 
in  our  redemption  is  a  chiei  end  of  the  (operations  of 
the  Spirit  of  God.  When  we  are  told  that  Christ  is 
the  end  of  the  law  for  righteousness,  and  that  the  law 
leads  to  him  ;  it  is  evident  from  such  scriptures,  es- 
pecially when  compared  with  other  scriptures,  that 
suitable  impressior.  of  our  need  of  redemption  and  of 
the  glory  of  it,  is  amain  design  of  divine  instructions 
concerning  tlie  law  of  God.  When  preaching  the  gos- 
pel is  called  preaching  Christ's  cross,  or  preaching 
Christ  crucified  ;  I  Cor.  i.  18,  23.  when  it  is  mention- 
ed to  the  Galatians,  as  the  great  privilege  they  had  by 
gospel  instructions  and  institutions,  that  Christ  crucified 
I  had  been  evidently  set  forth  before  them.  Gal.  iii.  1. 
when  bolt]  tliC  sacraments  are  described  as  represent- 
ing and  applying  the  efficacy  of  Christ's  death  ;  Rom. 
vi.  3.  1  C(jr.  1'.  all  tiiesc  things  shew  that  our  honour- 
ing  the  love  and  mercy  of  Gotl  in  our  redemption,  is 
a  main  dcsi^in  of  ail  divine  ordmancesand  ijistitutions. 
Seeing  therefore  that  due  acknowledgment  of  redemp- 
tion, is  a  main  design  of  the  work  of  the  Spirit  of  God, 
of  the  doctrine  of  his  law,  of  all  the  instructions  of 
his  word,  and  of  all  the  ordinances  of  his  worship  ; 
it  is  evident  that  such  acknowledgment  not  only  is  in- 
cluded in  that  faith  in  Christ  whicii  the  gospel  requires, 
but  even  that  it  is  the  very  main  and  principal  thing 
included  in  it. 

The  scriptures  which    treat  of  access  to  God  in  his 
worship,  and   of  a   spiritual  fulness  of  peace    and  joy 


C'/irisl'an  Piety  185 

in  God,  speak  of  these  privileges  as  the  effects  both  of 
Christ's  blood,  and  of  faith,  in  such  a  way  as  shews 
that  that  faith  which  is  the  means  of  these  privileges, 
has  for  its  object  that  blood,  or  ledemption  in  Christ's 
blood,  wliich  is  the  meritorious  cause  of  thern.  Thus, 
as  to  the  etiicacy  of  faith,  we  are  told  that  it  is  by  faith 
we  draw  near  to  God  and  have  access  to  him,  Epii.  ii. 
1,3.  that  they  who  trust  in  God  according  to  his  word 
are  filled  with  joy  and  peace  in  believing,  Rom.  xv. 
13.  and  that  believing  in  Clirist  they  rejoice  with  joy 
unspeakable  and  full  of  gl^)ry.  On  the  other  part,  as 
to  the  efficacy  of  Christ's  blood,  we  are  told  that  it  U 
the  new  and  living  way  by  winch  we  ha^e  boldness  to 
enter  into  the  holiest  of  all,  Htb.  x,  19.  that  it  is  that 
blood  tliHt  purges  our  consciences  from  dead  works  to 
serve  the  living  God,  Ht*b.  ix.  M.  and  that  we  joy  in 
God,  through  our  Lord  jesus  Christ,  having  received 
the  atonement,  R.om.  v.  li.  These  and  the  like  scrip- 
tures shew  that  that  faith  by  wiiich  men  attain  to  spi- 
ritual joy  and  peace,  and  access  to  God,  has  for  its  ob- 
ject Christ's  blood  and  atonement  or  redemption. 

The  great  law  of  prayer,  that  we  sliould  ask  all 
things  in  Christ's  name,  proves  that  our  faith  in  him  must 
imply  an  acknowledg;nent  of  his  having  purcliased  alt 
thinps  for  us.  It  is  the  doctrine  of  redemption  that 
explains  God's  bestowing  all  blessings  on  us,  and  his 
accepting  all  our  sincere  services,  for  Christ's  sake.  Our 
obligation  to  apply  to  God  in  his  name,  might  be  justly 
inferred  from  that  doctrine,  though  it  were  not  other- 
wise expressly  enjoined.  But  v.'e  are  not  left  to  learn 
that  important  practice,  merely  by  inference  and  de- 
duction. It  is  inculcated  upon  us  in  the  most  express 
manner,  and  very  irequently.  We  are  required  in 
all  our  addrcs<5^s  to  the  throne  of  God,  and  in  all  our 
«nxleavours  to  serve  him  acceptably,  to  ask  all  things 
for  Christ's  sake,  and  to  do  all  things  in  his  name,  L 
John  xiv.   13.      Col.   iii.    17, 

IV.  The  various  arguments  that  have  been  adduced, 
are  sufficient  to  prove,  that  acknowledgment  of  re- 
demption is  necessarily  included  in  that  faith  in  Christ, 
which  the  scripture  so  much  insists  on.  They  shew  al?0 

■       Q.2 


186  Essay  on 

the  great  importance  of  such  acknowledgment  :  how 
much  it  should  habitually  occupy  the  mind  and  hearts  of 
Christians  ;  and  how  justly  it  may  be  considered  as 
the  life  and  soul  of  practical  Christianity,  But  this  de- 
serves more  particular  confirmation  on  various  ac- 
counts. 

The  transcendent  importance  of  acknowledging  di- 
vine mercy  in  redemption,  ought  by  no  means  to  be 
understood  so,  as  to  interfere  with  habitual  particular 
consideration  of  the  other  doctrines  and  precepts  of 
religion.  This  is  contrary  to  the  nature  and  ends  of 
true  faith  in  Christ,  and  is  a  very  dangerous  extreme. 
But  it  is  also  a  very  dangerous  thing  to  acknowledge 
redemption  only  in  a  superiicial  way. 

How  much  the  mystery  of  redemption  and  salva- 
tion by  the  mercy  of  God  in  Christ  should  occupy  the 
minds  and  hearts  of  Christians,  may  appear  from  the 
consideration  of  the  following  things  :  viz.  The  na- 
ture and  properties  of  redemption  itself  ;  various  ex- 
press assertions  in  scripture,  concernmg  the  place  it 
should  have  in  our  thoughts  and  affections  ;  the  style 
of  Scripture  concerning  it,  by  which  the  whole  of 
Christianity  receives  its  denomination  from  that  im- 
portant doctrine  ;  the  manner  in  which  the  apostles  in- 
culcate it,  mixing  it  with  all  other  divine  instructions, 
improving  it  as  the  chief  motive  for  enforcing  all 
Christian  precepts  ;  the  warnings  given  concerning 
those  who  opposed  it,  or  perverted  it  ;  the  account 
given  of  the  operations  of  the  Spirit  of  God,  enabling 
Hien  to  just  apprehensions  and  impressions  of  it  ;  the 
commendations  given  of  distinguishing  privileges  of 
the  New  Testament  dispensation,  as  arising  from  a 
clearer  discovery  of  it ;  together  with  the  descrip- 
tions given  of  the  Christian  life  as  the  life  of  faith  on 
the  Son  of  God. 

As  to  the  nature  of  redemption  itself,  its  trancen- 
dent  importance  has  been  in  some  measure  explained 
and  proved  already,  and  will  be  more  fully  consider- 
ed afterwards.  It  is  obvious,  that  seeing  it  is  an  in- 
comparable display  of  the  perfections  of  God,  and 
especially  of  his  mercy  to  sinners^  a  propensity  to  suit- 


Christiati  Pieiy.  187 

able  acknowledgment  of  it,  is  a  thing  to  which  hear- 
ers of  the  gospel  are  under  the  highest  obligations,  in 
point  of  justice  and  gratitude,  as  well  as  interest.  As 
was  observed  before,  if  redemption  is  God's  chief 
gift,  suitable  acknowledgment  of  it  is  the  redeemed 
sinner's  chief  duty.  Neglect  of  such  acknowledg- 
ment is  the  highest  contempt  of  divine  mercy  and  of 
divine  authority.  They  who  deny  redemption,  such 
as  the  unbelieving  Jews  and  others,  are  far  less  incon- 
sistent with  themselves,  than  they  who  own  the  reali- 
ty of  it,  but  satisfy  themselves  with  mere  superficial 
acknowledgments  of  it. 

It  is  the  doctrine  of  our  redemption  and  salvation 
by  Christ  that  the  apostle  has  in  view,  when  he  says, 
that  he  was  determined  to  know  nothing  else,  among 
those  to  whom  he  preached,  but  Christ  and  him  cruci- 
fied ;  I  Cor.  ii.  2.  that  he  gloried  in  nothing  else  but 
in  the  cross  of  Christ  ;  Gal.  vi.  14.  that  he  counted  all 
things  else  as  loss,  for  the  excellency  of  the  know- 
ledge of  Christ  ;  Phil.  iii.  8.  Such  expressions  plain- 
ly import  something  more  than  merely  that  the  doc- 
tine  of  Christ's  redemption  and  mediation  is  a  part,  or 
a  necessary  part,  of  the  Christian  revelation  ;  they 
plainly  import,  that  it  is  of  peculiar  and  transcendent 
importance  ;  and  that  as  other  doctrines  which  may 
be  distinguished  from  it,  and  which  by  no  means 
should  be  neglected,  have  a  manifold  connexion  with 
it,  or  a  manifold  relation  to  it,  so  it  is  in  that  view 
that  they  should  be  habitually  considered. 

It  is  evident,  that  no  doctrine  can  properly  be  de- 
nominated from  any  of  the  least  important  branches  of 
it,  but  from  its  main  scope  and  design.  The  whole  of 
Christianity  receives  its  denomination  from  the  myste- 
ry of  redemption.  When  teaching*  Christianity  is  cal- 
led preaching  Christ,  the  preaching  of  the  cross,  or  of 
Christ  crucified,  and  preaching  tJie  unsearchable  riches 
of  Christ,  and  when  the  whole  Christian  revelation 
is  called  the  word  of  grace,  the  word  of  reconcili- 
ation, the  word  of  salvation,  the  word  of  life,  and 
the  gospel  of  the  grace  of  God  ;  the  force  of  this  ar- 
gument   from   these    names  of  the    vt'ord   of  God,  is 


iSd  £s$ay  on 

founded   on    this,  that  they   are   names  given  to  it  by 
the  Spirit  of  God. 

In  considering  how  the  apostles  inculcate  the  doc- 
trine in  view,  ii  is  of  use  to  distinguish  betwixt  the 
doctrinal  and  the  practical  parts  of  their  writings  ;  un- 
derstanding these  words  in  tne  strictest  sense,  in  so 
far  as  there  is  a  difference  betwixt  the  doctrines  and 
precepts  of  Christianity,  though  all  its  doctrines  are 
of  a  practical  natare  and  tendency. 

As  to  the  doctrinal  parts  of  the  writings  in  view,  it 
is  proper  to  observe  these  two  things  ;  First,  that 
some  branch  or  other,  of  the  mystery  of  redemption^ 
is  to  be  met  with  in  the  doctrinal  instructions  of  the 
apostles  every  where  :  and,  secondly,  that  all  other 
doctrines  are  considered  in  their  relation  to  it.  As  to 
the  first,  the  divine  perfections  manifested  in  redemp- 
tion, the  divine  law  established  by  it,  the  blessings 
purchased  by  it,  our  need  of  it,  the  manner  of  obtain- 
ing an  interest  in  it,  and  the  fruits  of  it ;  the  suffi- 
ciency, the  excellency,  the  completeness  of  it  ;  and 
in  a  special  manner,  the  incomprehensible  mercy  and 
kindness  of  God  displayed  in  it  ;  the  Divine  nature 
and  glory  of  the  Son  of  God,  who  purchased  redemp- 
tion, and  of  his  Spirit,  v/ho  applies  it  ;  with  various 
other  things  which  shew  its  glory  and  importance,  are 
to  be  met  with  every  where  in  these  parts  of  the  apos- 
tolical writings  that  may,  in  the  strictest  sense,  be  cal- 
led doctrinal. 

As  to  the  other  point,  namely,  that  the  doctrines 
which  may  be  distinguished  from  the  mystery  of  re- 
demption, are  considered  in  their  relation  to  it  ;  this 
is  evident  both  as  to  the  other  peculiar  doctrines  of  re- 
velation, and  as  to  the  doctrines  of  natural  religion, 
which  they  necessarily  presuppose.  \/hen  the  apos- 
tle says  that  Christ  is  the  end  of  the  law,  Rom.  x.  4. 
which  law  is  a  main  branch  of  natural  religion,  though 
more  fully  discovered  in  scripture  ;  this  implies,  as 
was  hinted  before,  that  it  is  a  principal  end  and  use  of 
the  law,  to  guilty  transgressors,  to  shew  them  their 
need  of  that  salvation  tlirough  Christ,  which  the  gos- 
pel reveals.     As  to  the  other  truths  of  natural  religion;, 


Christian  Piety.  18$ 

which    may  be  some  way  distinguished  from  the  doc- 
trine  of  the  divine  law  ;   such  as  the  truths,  relating 
to  God's   being,    attributes   and   works  ;   the   apostle 
Paul,   considers  these  things   in   their   relation  to   the 
divine  law,  and  the  discovery   it  gives  of  our  need  of 
the  grace  of  the   gospel.     When  he   is   proving  our 
need  of  that  justification  and  salvation,  which  the  gos- 
pel reveals,  he  uses  a  chain  of  reasoning  much  to  this 
purpose  ;  that  the  visible  works  of  God,   clearly  man- 
ifest his  invisible  glory,  or  his  eternal  power  and  God- 
head ;   that  this  founds  an  obligation,    to  obey  his  moral 
law,  or  to  glorify  him,  and  to  be  thankful  to  him  ;   that 
it   renders  transgression  inexcusable  ;   that   all.   being 
guilty  before  God,   have' need  to  seek  thar  justification, 
which  is  given  freely  by  God's  grace,  through  the  re- 
demption tliat  is  in  his  Son,  Rom.  i.  '20,  21.  and  iii.  23, 
24.    Thus,  the  chief  doctrines  of  natural  religion,  con- 
cerning God's  being,  attributes,  works  and  lav/  ;   are 
considered  as  subservient  to  the  great  doctrines  of  rev- 
elation, concerning  God'.s  mercy  and  grace. 

As  to  these  parts  of  the  writings  of  the  apostles, 
which  tiirt y  be  ^lore  srncriy  cilieci  pricncai,  or  whicli 
treat  more  direrrlv  of  the  divine  precepts  ;  the  doc- 
trine of  salvation  through  Christ,  is  almou  every  where 
intermixed  with  them,  and  improved  for  enforcing 
them.  The  duties  of  faith,  love,  hope,  and  joy,  rela- 
ting to  Christ's  mediation,  and  the  mercy  manifested 
in  it,  are  represented,  both  as  a  chief  part  of  Christian 
practice,  and  as  having  the  mo'.t  powerful  influence  on 
all  the  other  parts  of  it.  Thus,  redemption  has  a 
manifold  influence  on  sanctlfication.  It  purchases  sanc- 
tifying grace,  and  aiFords  the  most  powerful  motives 
to  holiness.  It  is  from  that  rich  source,  the  inspired 
writers  draw  the  chief  motives  to  every  duty,  and 
against  every  sin.  But  of  this,  more  fully  afterwards 
in  considering  the  manifold  influence  of  faith  on  uni- 
versal holiness. 

Besides  these  practical  parts,  of  the  apostolical  Vv''ri- 
tings,  which  treat  chiefly  on  duties  incumbent  on  Chris- 
tians of  all  sorts,  in  all  condiiions  ;  there  are  some 
parts,  which  relate  to  particular  emergencies  and  qc- 


199  Essay  on 

Gurrences,  and  which  may  be  called  occasional  parts. 
It  is  observable,  that  in  these  passages,  whatever  be 
the  subject  treated  of,  the  apostles  did  not  think  it  con- 
trary to  the  rules  of  just  composure,  to  mix  with  it 
some  instructions,  relating  to  the  doctrine  of  salvation. 
Thus,  for  instance,  when  the  apostle  is  speaking  to  the 
Corinthians,  about  the  incestuous  person,  whom  he 
requires  them  to  put  out  from  among  them  ;  he  puts 
them  in  mind  that  Christ,  their  passover,  had  been  sa- 
crificed for  them  ;  and  that,  therefore,  in  keeping  the 
spiritual  passover,  they  ought  to  purge  out  the  old 
leaven,  1  Cor.  v.  7.  and  when  he  is  vindicating  him- 
self to  the  same  Corinthians,  from  the  imputation  of 
unsteadiness  in  his  purposes,  he  brings  in  the  conside- 
ration of  God's  unchangeableness  in  his  promises,  which 
are  in  Ciirist,  yea,  and 'amen,  2  Cor.  i.  20.  These, 
and  the  like  instances,  shew  how  much  the  doctrme  of 
the  grace  of  Christ,  occupied  the  hearts  of  the  apos- 
tles. Every  thing  puts  them  in  mind  of  it  ;  they  did 
not  allow  themselves  to  have  it  long  out  of  their  view  ; 
nor  did  any  other  branch  of  spiritual  instruction,  make 
th.e;n  lose  si^lit  of  it.  Ir  i«  evi'Jeiit,  that  in  this,  as  in 
other  things,  their  example  should  be  a  pattern  to 
others  ;  and  that  not  only  to  Christian  teachers,  though 
they  indeed  have  a  special  concern  in  such  examples, 
but  all  Christians  in  general.  All  are  under  the  same 
obligations,  in  the  main,  to  honour  the  mercy  of  God 
jn  our  salvation. 

The  importance  of  suitable  acknowledgment  of  re- 
demption, may  appear  farther  from  the  manner  in 
which  the  apostles  speak  of  those  who  opposed  that 
doctrine,  or  who  perverted  it.  As  to  the  unbelieving 
Jews  who  opposed  it,  the  manner  in  which  Paul  ex- 
presses his  sorrow,  on  account  of  their  blindness,  has 
astonished  his  readers  in  all  ages,  Rom.  ix.  1,  2,  J. — 
Though  some  things,  in  the  apostle's  discourse  on  that 
head  are  obscure,  one  thing  is  very  plain,  viz.  that  he 
looked  on  that  blindness  of  his  countrymen,  which  he 
so  much  bewails,  as  very  dismal.  Let  us  consider 
what  that  blindness  was.  It  is  certain,  that  these  un- 
believing Jews  were  far  from  being  atheists.     They 


Christian  Piety,  191 

owned  the  being  of  God,  his  attributes,  his  providence, 
and  his  law.  They  even  pretended  to  be  zealous  for 
the  law.  It  was  their  rejecting  Christ's  mediation 
and  redemption,  that  filled  the  apostle's  heart  with 
such  displeasure  and  sorrow.  This  is  evident  from 
the  end  of  the  ninth,  and  beginning  of  the  tenth  chap- 
ter of  the  epistle  above  cited  ;  and  it  shews  what  im- 
pressions the  apostle  had  of  the  importance  of  that 
doctrine,  which  these  people  rejected. 

But  it  is  useful  to  consider,  not  only  how  the  apostles 
speak  of  the  unbelieving  Jews,  who  opposed  the  doc- 
trine   in    view,  but  of  the  Judaizing  Christians    who 
perverted    it,  and    particularly   the   false  apostles,  so 
often  mentioned  or  hinted  at   in   the   epistles  of  Paul, 
Gal.  i.  ii.  ch.  &c.    Whereas,  these  men  not  only  owned 
the  doctrine  ©f  God's  being,  attributes  and  law  ;   but 
owned   also   Christ's   divine  mission  ;   the    main  thing 
blamed  in  their  scheme  of  doctrine,  is,  its  tendency  to 
frustrate  the  grace  of  God,  and  to  make  the  death  of 
Christ  to  have  been  in  vain,  with  respect  to  our  justi- 
fication before  God,  Gal.  ii.  at  the  end  ;  that  is  to  say, 
their   doctrine   derogated   greatly   from   the   glory   of 
God's  sovereign  mercy,  in  our  justification  and  salva- 
tion through  Christ.     Though  that  party  is  blamed  'also 
for  their  false  zeal  for  the  ceremonial  law  ;  yet  as  that 
is  but  a  part  of  the  charge  against  them,  so  the  evil  of 
it  is  represented,   as  consisting  mainly  in  its  being  in- 
jurious to  the  efficacy  of  Christ's  death.     For,    where 
people  went  no  farther  than  a  scrupulous  adherence  to 
the  ceremonial  precepts  ;   though  the  apostle  speaks  of 
such  Christians,  as  weak  brethren,  Rom.  xiv.  1.  he  is 
far  from  speaking  of  them,  as  he  does  of  the  false  apos- 
tles.    It   is   that   sort  of   men  he   had  in  view,  in  the 
strong  and  uncommon  expressions,  in  which  he  warns 
the  Galatians  against  whoever  should   preach  another 
gospel    to   them,  than   what  they   had    heard   before, 
though  it  were  an  angel  from  heaven.  Gal.  i    8. 

The  scriptures,  which  treat  of  the  enlightening  grace 
of  the  Spirit  of  God,  shew  that  a  main  design  of  it,  is 
to.  give  us  right  views  of  the  mystery  of  our  redemp- 
tion by  the  Son  of  God.     Thus  Paul  prays,  in  behalf 


192  Essay  on 

of  the  Ephesians,  "  that  the  God  of  our  Lord  Jesus 
Christ,  would  give  them  the  spirit  of  wisdom  and  rev- 
elation, in  the  knowledge  of  him  ;  the  eyes  of  their 
understanding  being  enlightened,  that  they  might  know 
what  is  the  hope  of  his  calling,  and  the  riches  of  his 
inheritance  in  the  saints  ;"  and  also  ^^  that  God  would 
strengthen  them  with  might  by  liis  spirit,  in  the  inner 
man,  that  Christ  might  dwell  in  their  hearts  by  faitli, 
that  they  might  be  rooted  and  grounded  in  love  ;  and 
that  they  might  know  vi  hat  is  the  breadth  and  length, 
and  depth  and  heighth  ;  and  to  know  the  love  of  Christ 
that  passeth  knowledge."  He  tells  the  Corinthians, 
*'  that  God  who  commanded  the  light  to  shine  out  of 
darkness,  shines  into  mens'  hearts,  to  give  the  light  of 
the  knowledge  of  his  glory  in  the  face  of  Jesus  Christ." 
It  is  observable,  that  as  several  of  the  most  remarka- 
ble prayers  in  the  writings  of  the  apostles,  are  prayers 
for  divine  light  ;  so  the  principal  thing  mentioned  in 
them  is,  that  light  that  gives  right  views  of  the  mys- 
tery of  our  salvation. 

The  scriptures  which  mention  the  reason  why  God 
honours  the  gospel,  to  be  the  instrument  of  his  power 
in  the  salvation  of  sinners,  shew  that  one  main  reason 
of  it  is,  because  the  gospel  reveals  the  mystery  of  our 
redemption.  When  the  apostle  Paul  affirms,  that  the 
gospel  is  the  power  of  God  to  salvation,  and  adds  this 
as  the  reason  of  it,  **  for  therein  is  the  righteousness 
of  God  revealed  from  faith  to  faith  ;"  it  is  our  jusritica- 
tion  and  salvation  through  Christ  that  he  has  in  view, 
as  appears  both  from  the  context,  and  from  other  scrip- 
tures, where  the  righteousness  which  is  of  God  by 
faith  is  insisted  on.  When  our  Saviour  tells  Nicodemus, 
that  as  Moses  lifted  up  the  serpent  in  the  wilderness, 
*"'  so  must  the  Son  of  man  be  lifted  up  ;"  that  compari^^ 
son  plainly  tells  how  sinners  are  to  seek  that  divine 
power,  that  heals  the  diseases  of  the  soul  ;  that  it  is 
by  believing  contemplation  of  Christ  crucified,  held  up 
to  view,   in  gospel  ordinances,  for  thai  end. 

When  the  apostles  commeiul  the  distinguisiiing  ad* 
vantages  and  privileges  of  the  New  Testament  dispen- 
sation ;  they  inculcate,  that  one  of  the  chief  of  these 


(Jkrlstian  /*.;/y.  1^3 

privileges,  is  a  clearer  and  fuller  discovery  of  the  cau- 
ses,  and  of  rhe  way  and  means  of  reconciliation  with 
God  tlirough  the  Mediator,   2  Cor.  iii.     This  is  repre- 
sented as  a  main  thing,    that  exalts  the  New  Testament 
Church  state,  to  a  nearer  resemblance  of  the  heavenly 
blessedness,  as  being  a  principal  means  of  higher  de- 
grees of  holiness  and  happiness.   But  of  this  eh-ewhere. 
The  descriptions  giver,  in  scripture  of  the  Christian 
life,   as   a  life  of  faith  on  the  Son   of  God,  who    ]t>^'cd 
us  and  gave  himself  for  Us,  Gal.    ii.   20.    the    precepts 
which  require  us  not  only  to  come  to  him,  and  to  receive 
him,   but  also  to  abide  in  him,  to  walk  in  hiin,   being 
rooted  and   built  up  in  him  ;   established    in  the  faiih, 
and    abounding   therein  with    thanksgiving,  Col.  ii.  7. 
the   comparisons   which  represent   Christ's  sacrilice  as 
our  spiritual  meat  and  drink  ;   with  various  other  scrip- 
ture instructions  of  the  like  import  and  tendency,  shew 
very  clearly  of  vv'nat  importance  it  is  to  abound  in  suit- 
able acknowledo-'uent    of  redemption.      They  shew  in 
effect,  that  it  is  of  the  like  importance  to  the  spiritual 
life  of  the  soul,   as  natural  feeding  is  to  the  life  of  the 
body. 

V.  Several  things  that  have  been  taken  notice  o^,  in 
proving  the  importance  of  habitual  acknowledgment 
of  Christ's  mediation,  serv^e  in  part  to  explain  the  na- 
ture and  properties  of  it.  In  order  to  farther  expli- 
cation of  it  ;  it  is  useful  to  consider  some  of  the  prin- 
cipal ends  of  it  :  which  may  be  gathered,  not  only 
from  those  scriptures  whicli  treat  more  directly  of  faith 
itself;  but  al>o  from  the  scriptures,  which  treat  of  rhe 
ends  of  Christ's  mediation,  and  of  the  doctrine  of  the 
gospel  which  reveals  it.  It  is  of  importance  to  consi- 
der this  subject,  because  it  is  evident  that  true  faith  in 
Christ,  must  have  such  characters,  as  reader  it  fit  for 
answering  the  ends,    for  which  it -is  designed. 

It  is  common  to  faith  in  Christ,  with  all  other  holy 
duties,  that  the  glory  of  God  is  the  chief  and  highest 
end  of  it.  But  as  it'is  incumbent  on  reasonaolt;  crea- 
tures, to  honour  the  divine  perfections,  suitably  to  :he 
manifestations  that  are  made  to  them  of  these  perfec- 
tions ;  it  is  evidently   a  main  thing  incumbent  on  re*. 

R 


194  Essay  on 

deemed  sinners,  and   a  principal  end   of  faith  in  the 
Redeemer,  to  honour  the  mercy  and  grace,  and  other 
divine  perfections  of  God,  as   manifested  in  redemp- 
tion.    Thus,  when    the   apostle    Paul    is   speaking   of 
God's  gracious  purposes  concerning  our  salvation,  he 
says  that  the   end  of  these  things  is,  that  we  may  be 
to  the  praise  of  his  glory,  who  trust  in  Christ,  Eph.  i. 
C,  12,  xi.  7,  particularly  the  praise  of  the  glory  of  his 
grace   (or  free   undeserved  mercy)   and   the    shewing 
forth   the  exceeding   riches  of  his  grace,  in  his  kind- 
ness in  Christ  :   and  that    God  fulfils  all  the  good  plea- 
sure of  his  goodness,  and  the  work  of  faith  with  power, 
that  the  name  of  our  Lord  Jesus  Christ  may  be  glori- 
fied in  us,  2  Thess.  i.  12.     As  it   is  the  end  of  believ- 
ing the  great  truths  of  natural  religion,  that  we  may 
honour  God's  perfections,  manifested  in  the  works  of 
creation  and  providence  ;  so   it    is  evident   from    the 
scriptures  now   cited,  and  many  others,  that   the    end 
of  knowing  and  believing  the  gospel,  is  our  honouring 
God's  perfections,  manifested   in  the  work  of  our  re- 
demption   and   salvation.     A    rooted    disposition,  and 
propensity  to  comply  with  that  excellent  end,  must  be 
a    chief   character    of  that   faith,  which  the  scripture 
calls    faith    unfeigned.     Such  faith   must,  in  a   special 
manner,  incline  a  sinner's  heart  to  honour  the  grace, 
or  undeserved  mercy  of  God.     This  is  plainly  implied, 
both  in  the  scriptures  above  cited,  and  in  other  scrip- 
tures, which  shew  that  it  is  a  principal  end  of  faith, 
that  boasting  may  be  excluded,  that  no  flesh  may  glo- 
ry in  God's  sight,  but  that  he  that  glorieth,  may  glory 
in  the  Lord,   i  Cor.  i.  lo. 

The  scriptures  formerly  adduced,  to  prove  that  there 
is  a  sincere  holy  faith,  which  has  a  sure  connexion  with 
salv-ation,  shew  that  it  is  a  chief  end  of  faith  in  Christ, 
that,  having  an  interest  in  Christ's  redemption,  we 
may  be  thereby  justified  before  God.  The  same  scrip- 
tures prove  also,  that  a  state  of  justification,  includes 
not  only  freedom  from  condemnation,  but  an  actual 
right  to  life  eternal,  and  to  all  the  blessings  of  the 
covenant  of  grace  ;  and  that  true  faith  in  Christ,  is  the 
means  not  only  of  bringing  us  into  that  state,  but  also 


Ckrhtian  Piety,  195 

of  our  continuance  in  it.  Hence  it  would  be  exceed- 
ing unreasonable,  to  imagine  that  acknowledgment  of 
Christ's  mediation  is  necessary,  only  at  a  sinner's  first 
conversion  to  God  ;  it  is  equally  necessary  ever  after. 
The  Christian  life,  as  was  already  observed  from  scrip- 
ture, is  a  life  of  faith  on  the  Son  of  God.  It  will  be 
fully  proved  afterwards,  that  the  peculiar  influence  of 
faith  in  Christ,  on  our  justification  through  him,  does 
not  dero^iitc  from  the  necessity  of  repentance,  as  it 
includes  not  only  sincere  sorrow  for  sin,  but  also  a  re- 
turninp;  from  sin  to  God  and  universal  holiness.  These 
things  are  inseparable  from  true  faith  ;  they  are  of 
equal  necessity  with  it,  though  not  of  the  same  influ- 
ence on  our  interest  in  Christ's  mediation,  of  which 
due  acknowledgment  of  that  mediation,  is  the  immedi- 
ate effectual  means  :  as  in  other  cases,  entering  into 
certain  endeaiing  relations,  (as  by  marriage  or  adop- 
tion) is  that,  by  which  one  receives  a  right  to  the  bene- 
fits belonffina:  to  these  relations  :  having;  an  interest  in 
a  new  inheritance  by  virtue  of  such  relation,  to  the 
first  purchaser  and  proprietor  of  it. 

The  whole  tenor  of  scripture  doctrine  concerning 
faith  and  its  objects,  shews  that  a  principal  end  of  it  is 
sanctification,  or  universal  holiness.  This  is,  in  effect, 
included  in  what  was  proved  before,  about  our  active 
glorifving  God  as  the  end  of  our  faith.  The  holy 
scripture  shews,  that  true  holiness  is  the  end  of  our 
redemption,  by  the  Son  of  God,  Tit.  ii.  14.  of  the 
gracious  operations  of  the  Spirit  of  God,  and  of  the 
promises,  2  Pet.  i.  4.  of  God's  covenant,  as  well  as  of 
the  precepts  of  his  law. 

It  is  needful  to  observe,  that  it  is  the  end  of  faith  in 
Christ,  and  of  scripture  instructions  concerning  it,  not 
only  to  direct  us  in  seeking  all  the  parts  of  salvation, 
for  Christ's  sake  in  prayer  and  other  duties  of  worship  ; 
but  also  to  direct  us  in  all  other  endeavours,  Rom.  ix. 
32,  in  what  the  scripture  calls  the  work  of  our  salva- 
tion, and  particularly  of  our  sanctification  :  and  that 
it  is  by  faith  we  are  to  seek  after,  not  only  an  inter- 
est in  Christ's  mediation,  but  also  a  well  founded 
abundant  hope,  Rom.  xv,  13,  of  that  interest,  though 
other  means  of  hope  must,  by  no  means,  be  excluded. 


19<5  Essay  on  s 

VI.  As  it  is  of  great  importance  to  have  just  concep- 
tions of  the  way  of  attaining  to  an  interest  in  Christ's 
mediation  ;  so  it  is  a  very  useful  illustration  of  it  that 
the  scripture  gives  us,  in  comparing  it  to  the  way  of 
giving  and  acquiring  a  right  to  any  thing  among  men^ 
by  free  gift  or  donation  :  in  which  case,  two  things 
concur  to  make  up  a  right  or  title  ;  namely,  an  offer 
or  free  promise  on  the  part  of  the  giver,  and  accep- 
tance on  the  part  of  the  receiver.  Thus,  in  holy  scrip- 
ture, as  Christ  is  called  the  gift  of  God,  John  iv.  10. 
and  the  free  gift,  Rom.  v.  i5.  and  we  are  said  to  be 
justified  freely,  through  the  redemption  that  is  in  him. 
Rom.  iii,  24.  so  faith  is  described  by  our  receiving 
Christ,  John  i.  iS.  our  taking  the  waters  of  life  freely. 
Rev.  xxi.  6.  without  money  and  without  price,  Isa.  Iv. 
1.  our  giving  suitable  acceptation  to  the  true  and  faith- 
ful saying,  that  Christ  came  to  save  sinners,  Tim.  i. 
15.  and  we  are  told  that  salvation  is  of  faith,  that  it 
might  be  by  grace,  Rom.  iv.  6.  The  scripture  de- 
scriptions of  t-he  object  of  faith,  of  the  nature  and  of 
the  ends  of  it,  shew  that  an  interest  in  the  Mediator,  is 
given  by  way  of  free  and  gratuitous  donation.  To 
avoid  wrong  apprehensions  of  this  important  subject^ 
it  is  needful  to  guard  against  two  opposite  hurtful  er- 
rors ;  one  is,  that  God  olfcrs  happiness  without  holi- 
ness ;  the  other  is,  thai  the  free  offers  of  the  gospel, 
only  import  a  connexion  betv»'een  sincere  holiness  and 
happiness  :  as  if  we  were  to  be  beholden  to  ourselves 
for  holiness,  and  to  Christ  only  for  its  connexion  with 
a  reward.  The  scriptures  above  cited,  and  compared 
with  other  scriptures,  shew  that  God  offers  holiness 
and  happiness,  (of  which  holiness  is  a  chief  part)  and 
all  the  blessings  of  the  covenant  of  grace,  freely 
through  the  Mediator  of  it.  The  sanctifying  grace  of 
the  Spirit  (jf  God,  the  efficient  ci:use  of  holiness  ;  and 
faith  itself,  which  is  a  principal  means  of  it,  are  both, 
of  them  the  fruits  of  Christ's  redemption,  and  both  are 
called  the  gift  of  God,  Gal.  iii.  14..  Eph.  ii.  8.  Acts  x.  4.5. 
It  may  be  objected,  that  there  is  a  considerable  dis- 
parity betwixt  free  donation  among  men,  and  the 
n^anner  in  which  God  confers  salvation^  or  a  right  to 


Cfirisiian  Pieff/.  If)? 

it  ;■  because,  among  mv."ii  verba,  acceptance  U  sufficient  j 
whereas,  the  acceptance  required,  in  the  Cvoncerns  of 
salvation,  is  an  acceptance  with  the  \yhole  1-eart  ;  and 
consequently,  with  such  penitential  an4  holy  disposi- 
tions as  are  not  easily  attained  to  :  and  it  may.  be  said 
that  this  makes  it  exceeding  difficult,  to  attain  to  any 
considerable  measure  of  hope,  as  to  a  man's  interest 
in  that  salvation,  even  where  rliere  may  be  a  sincere 
concern  and  cordial  acceptance  cf  it. 

In  answer  to  this  objection,  though  the  thmgs  men- 
tioned in  it,  prove  some  disparity  betwixt  free  dona- 
tion in  other  cases,  and  in  ilie  concerns  of  saK'atlon  j 
yet,  notwithstanding  that  disparity,  the  free  nicrcy 
and  bjunty  of  Gt.d,  in  ti-e  way  of  conferrir.g  justifica- 
tion and  salvation,  is  ii'.comparabiy  above  what  takes 
place  in  any  other  donation  U'hatever.  Among  men, 
verbal  acceptance  must  give  a  i  in,ht  to  what  is  offered 
as  a  p-ift  ;  beccui  :e,  men  canncit  see  into  t'le  heart,  or 
iudo-e  of  it.  iiiit  if  thev  could,  a  benefactor  mip-htbe 
said  to  oliVr  a  iriit  Uc(;\^^,  xhov^i  he  promised  it  only 
to  those  who  should  iicce'  i  oj  it  cordially,  and  riOt  to 
tho?e  wlio  in  tlielr  l-carts  n  i-U.';-v';Jue  and  despise  ir.  If 
it  is  difficult  to  bring  tip  llie  liearts  cf  .sinners,  to  suit- 
able acceptr.nce  <jf  the  oiRts  of  ihe  gospel  ;  this  serves 
fartlicr  to  coiniTiend  the  iVeencss  of  God's  mercy,  that 
he  makes  so  gracious  pro;^o-al;  to  creatures,  who  are 
so\inworthy  i)f  tiiem,  and  S';  hardly  brought 'to  esteem 
and  embrace  tliein.  Bat  besides  this,  as  the  gospel 
promises  salvation  ihrough  sincere  acceptance  of  Christ 
with  the  wln.-lc  heart  ;  so  it  contains  gracious  promises 
of  God's  Spirit,  to  enable  sinners  to  such  acceptance. 
All  hearers  of  tlie  gospel  are  warranted,  encouraged 
and  required  to  seek  the  accompli-ihmerjt  of  these  pro- 
mises on  themselves,  it  being  indeed  for  this  end  iLiat 
they  are  proposed,  Ezek.  xxxvi  iO,  .>7.  Sinners  are 
encouraged  tn  seek  this  m  iili  their  whole  heart,  and  to 
seek  it  with  huiv.ble  and  joyful  hope,  Psal.  cxix.  Tliey 
are  allowed,  and  even  required  to  .mprove  all  the  de- 
clarations cf  God's  mercy,  in  his  word,  as  encourage- 
ments to  such  hope.  These  declarations  of  God's  free, 
incomparable,  and    incomprehensible    mercv,    are   of 

R  2 


198  I^ssay  on  .   . 

such   a   nature,    tlint  they  have  a  po'»verful    tendency, 
when  duly  improved,  to  dispel  the  di^couraguig    tear 
and  perplexity,   that  is  the  native  eiFect  of  guilt,   in  an 
awakened  conscience.     Without  taking  in  these  mani- 
fold encouragements  of  hope,  we  cannot  have  just  and 
adequate  views  of  the  free  offers  of  the  gospel.     And 
whatever  difficulty  there  may  be,  as  lo  attaining  abun- 
dant hope,   even  where  there  is  cordial  acceptance,  it 
is   evident  that  the    cause  of  that  difficulty,    is  not  any 
defect  in  the  free  offers  of  the  gospel,   and  the  gospel 
encouragements  of  hope  ;  but  a  culpable  defect  in  men's 
own    apprehensions,    and    practical    improvement    of 
these    things.     No  humble  Christian  will  fully   acquit 
himself  of  all  culpable  defects  of  that  kind. 

VII.  The  two  things  that  were  mentioned  as  con- 
curring in  free  donation  ;  namely,  an  offeror  promise 
on  the  part  of  the  giver,  and  acceptance  on  the  part 
of  the  receiver,  shew  that  there  are  two  principal 
things,  which  belong  to  the  nature  of  true  faith  in 
Christ,  v'z.  on  the  one  part-,  sincere  persuasion  of  the 
divine  offers  and  promises,  with  suitable  dependence 
on  them  ;  and  on  the  other  part,  cordial  esteem  of  the 
things  offered  and  promised.  This  last  is,  perhaps, 
sometimes  called  acceptance  of  the  offers  of  the  gos- 
pel, being  indeed  a  principal  thing  included  in  it.  But 
whereas,  people  may  esteem  and  desire  what  is  no 
way  in  their  offer  ;  it  is  evident,  that  to  receive  or  ac- 
cept of  a  thing,  supposes  not  only  that  we  esteem  it, 
but  that  it  is  offered  to  us,  that  we  know  and  believe 
that  it  is  offered,  and  that  we  hope  for  it,  by  accepting 
of  it,  in  the  manner  required  of  us. 

Belief  of  the  offers  of  the  gospel,  tnust  be  a  princi- 
pal branch  of  true  faith,  because  these  offers  are  a 
principal  part  of  the  gospel.  When  we  are  taught  ta 
consider  God's  covenant,  as  a  covenant  of  promises, 
and  to  consider  the  Mediator  of  it  as  one,  in  whom 
these  promises  are  yea  and  amen  ;  and  wiien  it  is  re- 
presented as  the  character  of  those,  who  have  an  in- 
terest in  God's  covenant,  t!iar  they  take  hold  of  it,. 
Isa.  Ivi.  4<.  that  they  arc  persuaded  of  God's  promises, 
and  embrace  them,  Heb.  xi.  li.  that  they  receive  the 


Christian  Pieiy.  Igg 

testimony  or  record  of  God,  concerning  his  giving  life 
eternal  through  his  Son  j   that  they  hope  in  God  accor- 
ding to  his  word  ;   and,   which  is- represented  as  a  very 
essential  act  of  faith,  that   they  not  only  believe   that 
God  is,  but  that  he  is  a  rewarder  of  them  that  dilio-ent- 
ly  seek  him,  and  that  they  take  the  waters  of  life  free- 
ly :   these,  and  the  like  scriptures,  plainly  imply  that 
just  persuasion  and  impression  of  the  divine  promises 
and  offers,   is  a  principal  branch  of  true  practical  faith. 
And  seeing  it  is  the  promise  of  God  that  gives  a  right 
to  salvation,  that  true  faith,   the    end  of  which   is  the 
salvation  of  the  soul,  must  fix  the  heart  on  that  which 
gives  a  right  and  title  to  salvation.     Though  there  are 
various  other  ways  of  acquiring  rights  among  men,  yet 
seeing  God  cannot   be  under  such  obligations  to  us,  as 
we  are   under   to   one  another,  we   cannot   acquire  a 
right  to  any  thing  from  God,  but  by  virtue  of  his  pro- 
mise.    And   it  is  also  evident,  that  without  believing 
and  relying  on  the  offers  and   promises  of  the  gospel, 
the   doctrines  of  it  cannot  administer   that  relief  and 
consolation,  which  is  necessary  to  an  awakened   con- 
science ;   or  to  a  sinner  deeply  sensible  of  sin,  and  con- 
cerned about    salvation.     For  though   the  doctrine   of 
redemption   and   grace  be  in  itself  a  joyful  doctrine  ; 
yet,   what  comfort  could  it  give  to  know,  that  there  is 
a  Redeemer,  a  Saviour  provided  for  others,  but   not 
offered  to  us  ? 

The  end  of  assenting  to  the  offers  of  the  gospel,  is 
cordial  acceptance  of  them.  As  a  man  may  esteem  and 
desire  what  is  not  in  his  offer  ;  so,  what  a  man  knows 
to  be  in  his  offer,  may  be  the  object  of  his  indifference 
or  aversion.  Cordial  acceptance  of  the  offers  of  the 
gospel,  must  include  not  only  a  persuasion  of  the  re- 
ality of  them,  but  also  a  high  esteem  of  the  thing*^  con- 
tained in  them.  That  e^teem  must  extend  not  only  to 
all  the  parts,  but  also  to  ail  the  causes  of  salvation,  and 
particularly  to  Christ's  mediation.  Our  esteem  of  that 
mediation  must,  according  to  scripture,  imply  a  dis- 
claimino-  of  the  self-confidence  formerly  explained,  a 
heartv  willingness  to  be  indebted  to  divine  tree  :ner- 
cy  in  Christ's  redemption,  as  the  source  of  our  salva- 


200  Essay  en 

tion  ;  a  holy  propensity  to  honour  the  love  and  grace^ 
anH  other  Derfections  of  God,  manifcsred  in  tlie  Medi- 
ator  of  the  covenant  trf  grace,  and  in  the  promises  of 
it  ;  with  a  careful  improvement  of  these  things  as  our 
relief,  from  the  fears  that  are  the  effects  of  sin,  and 
as  the  grounds  of  our  hope  and  pleading  before  God, 
for  remission  and  for  ail  other  blessings.  All  this  is 
partly  evident  from  the  scriptures  formerly  mentioned, 
in  speaking  of  the  obje-ts  and  end^  of  faith,  particu- 
larly the  scriptures  about  excluding  boasting,  about  our 
glorifying  God's  grace,  our  glf>rifying  only  in  the 
Lord,  our  counting  all  things  loss  for  the  excellency  of 
the  knowledge  of  Christ  ;  and  farther  proofs  of  this 
matter  will  occur  afterwards,  in  considering  the  means 
and  grounds  of  that  esteem,  which  we  ought  to  have 
of  Christ's  Mediation. 

Sincere  belief  of  the  offers  of  the  gospel,  and  due 
esteem  of  the  things  contained  in  tliem,  ought  to  be 
joined  together  in  our  acknowledgment  of  Christ's 
Mediation  ;  but  it  is  needful  to  treat  of  them  separate- 
ly, in  order  to  explain  the  scripture  directions  relating 
to  this  important  subject.  It  is  of  use  to  divide  these 
directions  into  two  sorts,  as  they  are  more  directly 
subservient  to  the  one  or  the  other  of  these  va.uable 
attainments  :  between  which,  however,  there  is  so 
near  a  relation,  that  in  treating  of  the  one,  we  ought 
not  to  lope  sight  of  the  other.  In  considering  the  ex- 
cellency of  the  blessings  of  God's  covenant,  we  shculd 
remember  that  they  are  blessings  graciously  offered  to 
us  :  and  in  endeavouring,  after  abundant  persuasion  of 
the  offers  of  these  things,  we  should  still  remember  the 
worth  and  excellency  ol  them. 

V'll.  It  is  of  importance,  as  to  all  the  attainments 
belonging  to  faith  in  Christ,  to  have  just  apprehensions 
of  the  ultimate  object  of  it.  Though  in  acknowledg- 
ing Christ's  redemption,  Christ  is  to  be  considered, 
not  only  in  his  highest  capacity  of  divine  nature,  but 
as  marufested  in  the  fiesh,  and  clothed  with  his  Me- 
diatorv  offices  ;  yet,  all  our  acknowledgments  and  de- 
sires, all  cur  hope  and  trust  must  ultimately  terminate 
on   the  divine  perfections   and   authority  of  God  the 


Christian  Puiy.  201 

Father,  and  of  the  Son,  and  Holy  Ghost,  according  to 
the  signification  and  scope  of  the  Christian  baptism. — 
Tliis  is,  in  eifect,  inchided  in  the  nature  of  Christ's 
office  as  Mediator,  between  God  and  man  ;  and  is  evi- 
dent from  the  whole  tenor  of  gospel  instructions  on 
that  subject.  It  is  evident,  more  particularly  from 
the  scriptures  formerly  cited,  to  prove  that  the  glory 
of  God's  perfections,  is  the  end  of  Christ's  Mediation, 
and  of  our  faith  in  him  ;  and  from  other  scriptures, 
which  shew,  that  by  Christ  we  believe  in  God,  who 
raised  liim  up  from  the  dead,  and  gave  him  glory,  that 
our  faith  and  hope  might  be  in  God,  I  Pet.  i.  21.  that 
Christ  is  the  way  to  the  Father,  John  xiv.  6„  that  by 
liim  we  draw  near,  and  have  access  to  the  Father 
through  the  Spirit,  Eph.  ii.  18.  iii.  1/.  and  that  we  are 
to  do  all  things,  and  to  ask  all  things  in  his  name,  that 
the  Father  may  be  glorified  in  him,  John  xiv.  16.  Col. 
iii.  17.  There  arc  some  scriptures  which  have  a  par- 
ticular fitness,  to  give  U5  just  conceptions  of  it,  by 
giving  us  comprehensive  views,  both  of  the  ultimate 
and  of  the  more  immediate  v/uj-cr  of  faith  :  such  a5 
the  scriptures,  which  teach  us  to  consider  God  as  set- 
ting forth  his  Son,  to  be  the  propitiation  through  faith 
in  his  blood,  to  declare  his  righteousness  in  the  remis- 
sion of  sins,  Rom.  iii.  25.  as  GoJ  in  Christ  reconciling 
the  world  to  himself,  not  imputing  to  them  their  tres-. 
passes;,  2  Cor.  v.  19.  and  to  consider  Christ  as  made  of 
God,  to  us  v/isdom,  righteousness, -sanctification,  and 
redemption,  1  Cor.  i,  jO.  Tliese,  and  the  like  scrip- 
tures teach  us,  in  acknowledging  Christ's  Mediation, 
to  consider  jointly,  the  love  and  grace  of  the  Father 
in  sending,  levcaling,  olFering,  and  giving  his  Son,  and 
with  him  all  things  ;  and  in  a  special  manner,  the  di- 
vine authority  giving  efficacy  to  his  satisfaction,  and 
to  all  the  parts  of  his  Mediatory  undertaking. 

The  instructions  which  the  gospel  gives  us  con- 
cernirg  the  characters  and  the  means  of  true  faith  in 
Christ,  are  useful  not  only  for  directing  our  first  en- 
deavours after  that  attainment,  but  also  our  endea- 
vours after  continuance  and  progress  in  it,  and  abun- 
dant lively  exercise   of  it.     It   h  a   general  direction 


f  02  Essay  oh 

common  to  these  with  all  other  religious  endeavours, 
that  we  should  depend  on  the  grace  of  the  Spirit  of 
God,  who  is  called  both  the  Spirit  of  Christ  and  of 
faith,  in  the  diligent  use  of  the  means  appointed  by- 
God.  And  as  in  all  other  cases,  the  great  mean  of 
inclining  the  heart  to  accept  of  any  offer,  is  due  con- 
sideration and  impression  of  the  necessity  and  of  the 
"Worth  and  excelkncy  of  what  is  offered  ;  so  it  is  by- 
impressions  of  that  kind  that  cordial  acceptance  of  the 
offers  of  the  gospel  is  both  produced  and  promoted. 

IX.  As  to  just  impression  of  our  need  of  the  salva- 
tion revealed  in  the  gospel  :  a  principal  mean  of  it  is 
that  just  appreh'cnsifra  of  the  hatefulness  and  danger  of 
sin,  which  was  explained  at  some  length  formerly. — 
Though  various  things  which  shew  the  evil  of  sin,  are 
in  some  measure^  evident  from  the  light  of  nature  ; 
yet  the  scripture  gives  far  more  abundant  discoveries 
•of  these  things ;  and  the  chief  discovery  it  gives  of 
the  evil  of  sin,  is  in  that  same  redemption  by  which 
we  are  delivered  from  it 

All  t!ie  fbings  that  were  formerly  mentioned  as  the 
just  grounds  of  a  sinner's  sorrow  and  fears  are  repre- 
sented in  scripture  in  that  strong  light  that  has  the 
greatest  energy  in  awakening  the  sinner's  conscience^ 
and  in  penetrating  it  with  the  deepest  concern  about 
deliverance  from  sin,  Isa.  i.  2,  3  Rom.  viii.  22.  Jer. 
ii.  12,  i3,  Isa,  xxiv.  19,  20.  Instructions  of  such  a 
tendency  are  evidently  suitable  to  the  holiness  and 
goodness  of  God,  when  he  is  making  a  revelation  of 
mercy  and  grace  to  transgressors.  When  the  great 
sovereign  and  lawgiver  of  the  world,  offers  to  diso- 
bedient sinners,  the  greatest  blessings  that  could  have 
rewarded  the  most  perfect  obedience,  it  is  suitable  to 
the  majesty  and  purity  of  his  administration  to  make 
them  sensible  of  their  unworthiness  of  such  blessings. 
It  is  suitable  also  to  his  goodness  to  sinners.  It  is  a 
considerable  part  of  the  happiness  of  sinners  to  be  duly 
sensible  of  their  unworthiness  of  it.  We  are  not  tru- 
ly delivered  from  sin  and  its  worst  effects  till  we  are 
delivered  from  pride  and  self-confidence.  But  the 
scripture-instructions  which  are  designed  for  awaken- 


Christian  Piety.  203 

ing  and  alarming  the  sinner's  conscience,  are  not  de- 
signed for  overwhelming  him  with  sorrow  or  fear. — 
They  are  desi^jned  to  make  him  take  sanctuary  in  that 
redemption  which  gives  a  sufficient  relief  from  all 
fears  and  sorrows,  and  is  a  satisfying  foundation  for 
the  greatest  hopes.  Thus  we  are  taught  that  as  by 
the  law  is  the  knowledge  of  sin,  and  as  the  law  work- 
eth  wrath,  or  declares  the  danger  of  sin  ;  so  Christ  is 
the  end  of  the  law  for  righteousness  :  the  divine  law 
shews  our  need  of  the  redemption  and  grace  revealed 
in  the  gospel  ;  as  on  the  other  hand  it  is  the  end  of  che 
gospel  to  bring  sinners  to  conformity  to  the  precepts  of 
God's  law,  which  is  conformity  to  God  himself. 

X.  Though  just  impression  of  the  evil  of  sin,  be  one 
principal  means  of  due  esteem  and  cordial  acceptance 
of  the  blessings  oifered  in  the  gospel  :  yet  it  is  needful 
to  take  various  other  views  of  the  worth  and  excellen- 
cy of  these  blessings.  The  gospel  not  only  promises 
deliverance  from  sin,  and  from  all  evil,  but  the  enjoy- 
ment of  God  the  chief  good,  and  of  all  true  good  in 
subserviency  to  that  highest  enjoyment.  In  order  to 
due  esteem  of  these  promises,  it  is  needful  to  have 
just  impressions  o  the  evil  of  sm  and  also  of  the  vani- 
ty of  the  world  ;  between  which  thmgs  there  is  a  near 
connexion  :  seeing  a  main  thing  that  shews  the  evil  of 
alienation  from  God  is  the  vanity  of  the  things  that  are 
preferred  to  him. 

The  doctrine  formerly  insisted  on  concerning  man's 
chief  good   or    true   happiness,   viz.  that  God   is   both 
the  author  and  the  object  of  it,  is  a   doctrine  of  natu- 
ral religion  ;    but  it  is  proposed  in  revelation  with  pe- 
culiar ad  \'a'}tages  :   and   that  in   subserviency  to  a  due 
esteem  of  the  blessings  of  the  covenant  of  grace.  Thus 
when  the  holy  scripture  describes  true  bJessedness,  it 
tell^  us  that  the    nan   is  blessed  whose  transgression  is 
forgiven,   who-^e  sm   is   covered,  Psalm  xxxii    1.  that 
God  blesses  sinners  by  turning  them  from  rneir  iniqui- 
ties, Acts  iii.  25.  that  ue  is  bles^ed  whom  God  chooses, 
and  causes  to  approach  to  hiii,  Pvaim  Ix/.  4,  and  satis- 
fies v'lth  tiio  goodness  of  his  boa-ie  ;   and  th.it  it  is  good 
for  us  to  draw  near  to  God,  Psaim  Ixxiii.  2S.  As  to  the 


204  Essay  on 

causes  of  this  abundant  blessedness,  the  scripture  teach- 
es us  that  God  blesses  us  with  all  spiritual  blessings, 
in  heav^enly  places,  or  things  in  Christ  Jesus  ;  Eph.  i. 
4,  that  the  gospel  was  preached  to  Abraham  when  it 
was  told  him  that  in  his  seed,  that  is  in  Christ,  should 
all  the  nations  of  the  earth  be  blessed.  G.l.  ii.  8,  1(5. 
Psalm  Ixxii. 

It  is  a  mean  of  producing  due  esteem  of  the  blessed- 
ness in  view,  to  abound  in  extensive  meditation  on 
the  manifold  benefits  included  in  it,  and  particularly 
the  benefits  implied  in  the  remission  of  sins,  the  justi- 
fication of  life,  the  adoption  of  children,  the  sauctifi- 
cation  of  our  natures,  access  to  God,  peace  of  con- 
science, joy  in  the  Holy  Ghost,  the  conduct  of  God's 
Spirit,  the  special  care  of  his  providence,  and  other 
benefits  that  are  connected  with  these,  and  are  pro- 
mised in  this  life  itself,  together  with  the  blessings 
promised  in  the  life  to  come  ;  at  death  perfection  in 
holiness,  passing  immediately  to  glory  :  at  the  re- 
surrection the  most  complete  glory  and  blessedness  of 
soi;l  and  body  to  all  eternity. 

Whereas   it  is  usual  to   distinguish  betwixt  the  love 
of  God  liimself  and  of  his  benefits,  and  sometimes  the 
distinction   is  carried  too  far  ;   it  is  proper  to   observe 
that  the  principal    benefits  of  God's  covenant   are  the 
favour,  the  image,  and  the  enjoyment  of  God  himself. 
Hence    it    follows  that   due  esteem  of  God  himself    is 
the  source  of  due  esteem  of  the  salvation    which    the 
gospel   offers    to   us,  and  which  Christ    has  purchased 
for  us.     We  cannot  have  just  conceptions  of  the  bene- 
fits  of  God's  covenant,  vvithfjut  considering  them  with 
relation    to  our  glorifying  and   enjoying  God  himself. 
Tliis  is  the  view  the  scripture  gives  of  liicm.  It  repre- 
sents  this  as  the  sum    of  the   blessings    of  tliat    cove- 
nant, that   God,  who  is  in   himself  so  infinitely  great 
and  glorious,  promises  to  be  our  God,  and   to  make  us 
his    people.     This    implies    such    a  happy    interest   in 
God's  attributes  and  perfections,  as  the  causes  and  ob- 
jects  of  the    soul's   felicity  aid   highest    complacency, 
such  a  title  to  his  everlasting   fav(/iir,  such    an  interest 
in  his  works  and  providences,  in  the  mediatory  offices 


Christian  PiUy.  205 

of  his  Son,  and  the  operations  of  his  gracious  Spirit  ; 
that  the  present  joy  and  peace  arising  from  the  well- 
grounded  hope  of  that  interest  in  God,  are  most  justly 
called  joy  unspeakable,  and  peace  that  passes  all  under- 
standing. 

It  was  observed  formerly,  that  the  favour  of  an  in- 
finite Being  and  the  blessedness  connected  with  ir,  may 
be   said   to   be  grounds  of  infinite  joy,  if  a  finite  soul 
were  capable  of  it  ;  and  that  whereas  these  things  can- 
not have  a  full  and  adequate  eifect  on  a  finite  subject, 
the  proper  effect  of  them  is  what  is  so  excellently  ex- 
pressed, in  scripture   style,  by  filling  the  soul.     When 
the  holy  scripture  teaches  us   that  in  Christ  all  fulness 
dwells,  and  that  sinners  receive  out  of  his  fulness  grace 
for  grace  ;   that  it  is  the  end  of  the  gospel  that  our  joy 
may  be  full  ;   that  God  fills  mens'  hearts  with  joy  and 
peace  in   believing,  that  he  fills  che  longing  soul  with, 
good  things  ;   that  he  fills  mens'  souls,   by  the  know- 
ledge of  the  love  of  Christy  v/ith  all  the  fulness  of  God, 
Eph.  iii.  19.  the  design  of  such  scriptures  is  not  only  to 
describe  the  fulness  of  joy  and  contentment  that  flows 
from  an   interest  in  Christ's  mediation  ;   but  also  to  fill 
our  souls  with  suitable  esteem  of  it,  and  with  that  cor- 
dial acceptance  of  the  offers   and  promises  of  the  gos- 
pel which  leads  to  an  abundant  hope  of  our  interest  in 
them. 

Besides  more  general    and  comprehensive  commen- 
dations of  God's  covenant  and  salvation,  m  the  instruc- 
tions of  holy  scriptures  relating  to  particular  promises, 
there  is  a  peculiar   excellency,  in  them,   both  in  style 
and  sentiment,   and   a  peculiar    efficacy  for  raising  due 
esteem  of  these  inestimable  blessings.     Tbas,  for  in- 
stance, in  the  promises  of  pardon  ;   our  gracious   God 
vouchsafes  to   declare  that  he  will  blot  out  our  sins  as 
clouds,   and  as  a  thick  cloud  our   transgressions  ;   that 
he  will  separate  betwixt  us  and  them  as   far  as  East  is 
from  West  ;   that   he    will   cast  tliem  behind  his  back, 
that  he  will  cast  them  into  the  depths  of  the  sea  ;   that 
he  will  wash  and  cleanse  us  from  them,  so  as  to  make 
us  white  as  the  snow  ;  yea,  whiter  than  the  snow  ;  and 
that  he  will  remember  our  sins  no  mere  :  impQrting 

S 


2r6  Essay  on 

plainly  that  redeemed  sinners  are  brought  into  a  state 
of  as  perfect  peace  and  reconciliation  with  God,  as 
though  it  were  possible  to  forget  that  ever  they  had 
been  sinners.  The  more  any  soul  loves  God,  the 
more  it  must  esteem  such  gracious  promises  ;  not  only 
as  they  give  relief  from  the  just  penal  sanction  of  the 
divine  law,  but  as  they  are  transcendently  amiable  de- 
clarations of  divine  mercy  and  love. 

But  in  considering  the  esteem  we  ought  to  have  of 
the  salvation  offered  in  the  gospel  ;  it  is  needful  to 
consider  more  particularly  the  importance  of  endea- 
vouring after  due  esteem  of  holiness  and  sanctification  ; 
it  is  evident  from  scripture  that  we  should  esteem  that 
great  benefit,  not  merely  as  a  means  of  salvation,  or 
merely  as  a  part  of  it,  but  as  that  part  of  it  to  which 
all  the  other  parts  are  subservient.  This,  as  was  for- 
merly hinted,  is  necessarily  included  in  the  subservien- 
cy of  all  our  enjoyments  and  comforts  to  our  active 
glorifying  of  God.  The  v/orst  of  men  may  have  some 
desire  of  deliverance  from  the  punishment  of  sin,  and 
some  desire  of  the  favour  of  God  as  necessary  to  hap- 
piness. But  it  is  the  character  of  that  faith  which 
works  by  love,  that  it  fixes  mens'  hearts  on  deliverance 
not  only  from  the  punishment  of  sin  but  from  sin  it- 
self ;  and  excites  not  merely  a  general  desire  of  the 
favour  of  God  as  a  means  of  happiness,  but  of  the 
enjoyment  of  God  himself,  the  image  of  God,  and  cur 
active  glorifying  of  God,  as  the  principal  effects  of 
the  favour  of  God,  and  the  most  valuable  objects  of 
desire. 

As  to  the  means  of  due  esteem  of  holiness,  a  great 
part  of  tiic  instructions  of  holy  Scripture  are  subser- 
vient to  that  important  attainment  ;  this  is  the  design 
■of  the  amiable  views  wiiich  the  scripture  gives  of  ho- 
liness as  the  image  of  God,  the  objects  of  his  appro- 
bation and  comj)lacency,  the  very  tiling  by  which  we 
honour  him,  and  the  necessary  and  chief  part  of  the 
blessedness  that  consists  in  enjoying  him  :  as  also  of  the 
scripture  commendations  (*f  the  righteousness  and  man- 
ifold excellencies  of  the  law  of  God,  and  of  the  ways 
of  obedience  as   the   ways  of  wisdom    and  liberty,  of 


Christian  Piety.  207 

pleasantness  and  peace,  and  of  everlasting  joy  and  con- 
solation. 

Higli  esteem  of  holiness,  and  of  the  other  parts  of 
the  salvation  which  the  gospel  offers  to  lis,  has  a  ne- 
cessary connexion  with  the  things  formerly  explained 
as  included  in  divine  love  and  in  true  repentance.  The 
benefits  of  the  covenant  of  grace  are  the  principal  ob- 
jects of  the  desires  included  in  the  very  nature  of  these 
holy  dispositions.  The  favour,  the  image,  tlie  enjoy- 
ment of  God  are  tlie  objects  of  the  chief  desires  in- 
cluded in  divine  love  :  deliverance  from  sin  is  the  ob- 
ject of  the  chief  desires  which  belong  to  the  nature  of 
repentance.  Ail  these  desires  meet  with  full  satisfac- 
tion in  the  promises  of  the  covenant  of  grace.  It  is 
therefore  on  good  grounds  that  the  Scripture  teaches 
us  that  that  covenant  is  ail  our  salvation,  and  should  be 
all  our  desire. 

XI.  Cordial  acceptance  of  the  salvation  offered  in 
the  gospel  includes  due  esteem  of  the  excellency,  not 
only  of  the  various  parts,  but  also  of  the  causes  of  that 
salvation  :  and  particularly  of  Christ's  redemption.—- 
If  we  should  suppose  a  man  to  have  a  considerable  es- 
teem of  the  benefits  of  God's  covenant,  but  at  the 
same  time  to  be  unwillino;  to  be  indebted  to  divine 
mercy  through  the  Mediator  cf  that  covenant  ;  it  is 
evident  that  he  could  not  be  said  to  receive  that  Med- 
iator or  to  believe  in  him  with  his  whole  heart.  Ke 
could  not  be  said  to  give  due  acceptation  to  the  true 
and  faithful  saying,  that  is  worthy  of  ail  acceptation, 
that  Jesus  Christ  came  to  save  sinners  ;  or  to  receive 
the  love  of  the  truth.  It  is  evident  from  the  whole 
tenor  of  the  scripture  doctrine  of  faith  in  Christ,  that 
a  main  character  of  it  is,  a  transcendent  esteem  and 
complacency  of  soul  in  Christ's  redemption  and  media- 
tion, as  an  amiable  manifestation  of  the  perfections  of 
God  in  the  salvation  of  sinners.  As  this  esteem  of  re- 
demption, is  of  peculiar  importance  in  christian  piety  ; 
it  is  proper  to  take  a  view  of  some  of  the  chief  proofs 
of  the  necessity  of  it,  and  of  the  chief  grounds  and  pro- 
perties of  it.  The  necessity  of  it  is  evident  from  the 
scripture  account  of  the  objects,  the  ends,  and  effects 
of  faith,  and  from  various  other  considerations. 


20S  Essay  on 

As  to  the  scriptures  which  treat  of  the  objects  of 
faith,  it  was  proved  before  from  these  scriptures,  that 
the  faith  in  Christ,  which  the  gospel  makes  so  neces- 
sary, includes  acknowledgment  of  redemption.  The 
same  arguments  prove  the  necessity  of  acknowledging 
the  reality  of  redemption,  and  of  due  acknowledgment 
and  impression  of  the  excellency  of  it.  There  may  be 
some  speculative  assent  to  the  one,  without  suitable 
persuasion  and  esteem  of  the  other  :  as  with  respect 
to  the  belief  of  providence,  where  there  is  secret  mur- 
muring against  it  ;  it  proves  at  once  some  belief  of  the 
reality  of  providence,  and  want  of  due  persuasion  of 
the  perfect  righteousness  of  it.  We  do  not  honour 
God  by  acknowledging  merely  the  reality  of  any  di- 
vine works  or  actions,  whether  in  providence  or  re- 
demption, without  acknowledging  also  the  excellency 
of  them.  Disesteem  of  any  divine  work  or  action,  im- 
plies a  dise&teem  of  God  himself 

Without  acknowledging  the  glory  of  redemption,  we 
do  not  acknowledge  the  chief  things  the  gospel  reveals 
concerning  it :  yea,  we  neglect  a  chief  end  of  the  gos- 
pel. Ail  the  scripture  commendations  of  that  way  of 
salvation,  may  jiJstly  be  considered  as  so  many  pre- 
cepts, requiring  us  to  endeavour  due  esteem  and  just 
impressions  of  it.  As  these  commendations  are  of  va- 
rious sorts,  the  design  of  them  all,  is  to  promote  due 
esteem  of  v/hat  they  so  much  extol.  While  some  scrip- 
lures  commend  redemption,  as  an  amiable  display  of 
the  divine  perfections  in  general  ;  ether  scriptures 
condescend  on  the  particular  perfections  that  shine  in 
it  with  peculiar  lustre.  Of  the  first  sort,  are  the  scrip- 
tures which  speak  of  our  beholding  the  glory  of  God, 
of  God  in  the  light  of  New  Testament  revelation, 
2  Cor.  iii.  H.  of  the  knowledge  of  the  glory  of  God  in 
the  face  of  Jesus  Christ,  2  Cor.  iv.  6.  of  the  gospel's 
being  sent  to  make  known  the  riches  of  the  glory  of 
the  mystery  of  salvation  ;  with  respect  to  which,  it  is 
said  of  such  as  have  due  impressions  of  it,  that  Christ 
is  in  them  the  hope  of  glory.  Col.  i.  27. 

Of   the    second    sort     are   the    scriptures,    which 
commend   redemption,  as   manifesting   the   glory    of 


ChrisL'ian  Piety.  209 

God's  justice,  power,  and  wisdom  ;  but  especially  of 
his  infinite  mercy  and  love.  Thus,  we  are  taught, 
that  by  the  propitiation  in  Christ's  blood,  God  declares 
his  righteousness  in  the  remission  of  sins  ;  so  that  he 
may  be  just,  and  the  justifier  of  the  sinner  that  be- 
lie veth  in  Jesus,  Rom.  iii  25,  26,  31.  that  thus  the  di- 
vine  law,  instead  of  being  made  void,  is  established, 
that  to  them  who  are  called,  Christ  crucified  is  the 
power  of  God  and  the  wisdom  of  God,  1  Cor.  i. 
14-.  that  it  is  in  this  God  commends  his  love  to  us, 
that  while  we  were  yet  sinners,  Christ  died  for  us, 
Rom.  v.  8.  that  it  is  in  his  kindness  in  Christ,  that  he 
shews  forth  the  exceeding  riches  of  his  grace  j  that  this 
is  that  rich  mercy  and  that  great  love  wherewith  he 
loved  us,  Eph.  ii.  4.  that  it  is  love,  whose  height, 
depth,  length,  and  breadth,  surj-ass  our  knowledge,. 
Eph.  iii.  18,  19. 

As  to  the  scriptures  which  tieat  of  the  ends  of  faith, 
it  was  proved  before  from  these  scriptures,  that  the 
end  of  our  acknowledging  redemption,  is  our  glorify- 
ing God's  perfections  manifested  in  it,  which  necessa- 
rily implies  sincere  and  cordial  esteem  of  it.  The 
scriptures  which  give  the  characters  of  such  as  have 
true  faith  in  Christ  ;  teaeh  us,  that  though  Christ  cru- 
cified is  to  many  others  a  stone  of  stumbling,  to  them 
he  is  precious  or  honourable,  1  Pet.  ii.  7.  and,  as  iii 
the  passage  above  cited,  to  them  he  is  the  power  and 
the  wisdom  of  God.  The  scriptures  which  shew  the 
superlative  esteem  the  apostles  had  of  redemption, 
should  be  considered  not  oni/  as  descriptions  of  their 
faith  and  love,  but  also  as  containing  the  patterns  of 
ours.  The  apostle  Paul  says,  in  scriptures  formerly 
cited,  that  he  gloried  in  nothing  else,  save  in  the  cross, 
of  Christ  :  that  he  was  determined  to  know  nothing 
else  ;  that  he  counted  all  thinsJ^s  else  as  loss  for  the  ex- 
cellency  of  that  knowledge 

It  is  one  of  the  most  remarkable  short  descriptions, 
that  we  have  in  all  the  scriptures  of  the  christian  life, 
when  the  apostle  Paul  tells  us,  in  a  scripture  cited  un- 
der a  former  head,  ^Ve  a  I  with  open  iact,  behoidtng  as. 
in  G.  gtass^  the  gfory  of  the   Lordy  ere  changed  into  tkt 


210  Eisay  on 

same  imagf,  from.g/ori/  toglori/j  as  by  the  sp.rit  of  the 
Lordy  2  Cor.  iii.  1-::^.  JVs  it  is  evident  from  the  con- 
text, that  it  is  the  glory  of  God  in  redemption  that  the 
spostle  has  in  view  ;  so  his  expressions  plainly  import, 
that  that  glory  should  be  the  object  of  a  christian's 
transcendent  esteem,  and  habitual  contemplation  :  and 
that  this  is  a  main  thing  belonging  to  a  life  of  faith  in 
the  Son  of  God.  Il  is  indeed  one  of  the  best  views 
we  can  take  of  a  life  of  faith  working  by  love  ;  that  is, 
faith  first  working  love  to  God,  and  thereby  producing 
conformity  to  him,  in  his  moral  and  inimitable  excel- 
lencies. It  shews  the  affinity  between  the  life  of  faith 
here,  and  the  heavenly  life  hereafter  ;  which  the  apos- 
tle John  describes,  by  attaining  to  likeness  to  the  Lord, 
in  seeing  him  as  he  is.  When  the  apostle  says,  that 
they  who  truly  believe  in  Christ,  behold  the  glory  of 
the  Lord,  and  are  changed,  as  by  the  Spirit  of  the 
Lord  ;  it  implies,  that  it  is  a  main  design  of  the  work 
of  the  Spirit  of  God,  to  produce  just  esteem  of  our 
redemption  by  the  Son  of  God. 

The  same  thing  is  implied  in  various  scriptures,  con- 
cerning divine  enlightening  grace,  the  principal  cause 
of  true  faith  ;  which  Scriptures  shew,  that  it  is  the 
great  design  of  such  operations  of  grace,  to  give  us  the 
light  of  the  knowledge  of  the  glory  of  God  in  the  face 
of  Jesus  Christ,  and  to  enlighten  the  eyes  of  our  un- 
derstanding in  the  knowledge  of  him.  To  all  which 
we  may  add  a  farther  proof  of  the  point  in  view,  from 
the  account  which  the  Old  Testament  prophets  give  of 
the  chief  causes  of  the  joy,  and  gladness  of  the  gospel 
church.  When  these  prophets  are  describing  the  flour- 
ishing condition  of  the  converted  Gentiles  ;  they  say, 
that  nations,  which  were  once  as  a  wilderness,  shall 
bud  and  blossom  as  the  rose,  and  shall  blossom  abun- 
dantly, and  rejoice,  even  with  joy  and  singing,  Isa. 
XXXV.  2.  and  sing  in  the  ways  of  the  Lord,  Psal. 
cxxxviii.  5.  W^iat  they  assign  as  the  cause  of  all  this 
)ov  is,  that  these  people  shall  see  the  glcry  of  the 
Lord,  and  the  excellency  ot  our  God  :  and  that  they 
would  sing  v:\  God  s  ways,  bee;; use  great  is  the  gh^ry 
of  tl}e  Lord.     Seeing  these  Scripture*;  speak  of  the  joy,^ 


Christian  Piety.  211 

that  would  be  the  effect  of  the  gospel,  they  must  be 
understood  as  meant  of  the  glory  of  God  in  that  di- 
vine work,  which  is  the  chief  subject  of  the  gospel  : 
without  excluding  the  discoveries  of  God's  glory  in 
his  other  works. 

The  Scriptures  which  shew  the  necessity  of  high  es- 
teem of  redemption,  explain  the  grounds  of  that  es- 
teem. They  shew  that  we  ought  to  esteem  it  as  an 
amiable  manifestation  of  God's  perfections,  and  par- 
ticularly of  his  justice  and  mercy. 

XII.  It  requires  particular  consideration,  that  the 
discovery  which  redemption  gives  of  God's  holiness 
and  justice  ;  and  which  is,  with  many  aground  of  pre- 
judice against  it,  is  in  reality  a  principal  ground  of  ho- 
ly esteem  of  it,  and  should  be  improved  for  that  end. 
Due  regard  to  the  authority  of  a  just  law,  is  an  amia- 
ble quality  in  a  governor  or  judge.  The  mercy  of  a 
judge,  when  exercised  at  the  expense  of  his  justice, 
must  indeed  be  the  object  of  a  transgressor's  joy,  be- 
cause it  gives  deliverance  from  punishment  :  yet,  this 
cannot  make  it  the  object  of  his  just  esteem.  In  order 
to  such  esteem,  it  is  needful  that  mercy  be  exercised 
consistently  with  justice.  Such  a  consistency,  gives 
to  a  heart  that  loves  justice,  a  noble  delight,  different 
from  what  arises  merely  from  escaping  just  punishment. 
This  is  evidently  the  case  in  remission  through  re- 
demption. That  divine  work  gives  a  discovery  of 
God's  justice,  in  the  cause  of  remission  of  sins,  be- 
yond what  could  have  resulted  from  the  punishment 
of  sinners  themselves.  Had  God  given  a  revelation 
of  mercy,  without  revealing  an  atonement,  we  would 
have  been  obliged  in  that  case,  to  believe  God's  righte- 
ousness,  in  that  and  in  all  his  ether  administrations 

But  then  they  who  love  God  and  his  law,  would  have 
wanted  tlie  noble  enjoyment,  that  results  from  so 
bright  a  display  of  these  divine  attributes,  which  sup- 
port the  authority  of  the  divine  law.  Thai  discovery 
of  the  glorv  of  God  and  of  his  law,  heightens  the  en- 
joyments of  the  conscience  in  the  remission  of  sins. — 
It  has  the  like  effect  <rn  all  the  other  parts  of  salvation 
and  liappiness.     Gifts,   that  are   ever    so   desirable    ia- 


^l^  Essay  on 

themselves,  receive  an  additional  worth,  by  being  be- 
stowed in  such  a  way,  as  manifests  the  moral  excel- 
lencies of  the  benefactor. 

High  esteem  of  redemption,  as  it  honours  God's 
law  and  justice,  has  an  evident  connexion  with  the 
good  dispositions  which  were  formerly  explained,  as 
belonging  to  the  nature  of  divine  love,  and  of  true  re- 
pentance for  sin.  It  was  observed,  as  to  the  nature 
of  divine  love,  that  it  includes  sincere  complacency 
in  all  manifestations  of  God*s  perfections,  and  partic* 
ularly  of  his  moral  perfections,  in  his  moral  law  and 
government  :  and  as  to  the  nature  of  repentance,  that 
though  God's  law  and  justice,  are  the  grounds  of  a 
sinner's  fear,  they  must  be  the  objects  of  a  penitent's 
esteem.  It  is  indeed  obvious,  that  without  a  revela- 
tion of  mercy,  this  would  be  attended  with  difficulty. 
It  would  be  difficult  for  a  sinner,  heartily  to  love  and 
esteem  the  things  that  seem  to  oppose  his  safety,  and 
to  make  his  punishment  necessary.  Yet  it  cannot  be 
denied,  but  that  a  transgressor  of  God's  righteous  law 
would  be  obliged  to  this.  A  sinner  is  not  obliged  to 
true  repentance,  if  he  is  not  obliged  to  love  God  and 
his  law  ;  which  cannot  be  done,  without  honouring  that 
righteousness  of  God's  administration,  which  supports 
the  authority  of  his  law.  Redemption  dispels  the  per- 
plexities, which  such  obligations  might  produce  in  the 
mind  of  a  penitent.  As  it  reconciles  divine  mercy  and 
justice  in  our  salvation,  it  reconciles  the  penitent's  re- 
gard to  the  authority  of  God's  law,  and  his  regard  to 
his  own  safety  and  impunity.  All  the  things  which 
convince  the  penitent,  that  the  authority  of  God's  mo- 
ral law  is  of  the  greatest  importance,  convince  him  like- 
wise that  Christ's  mediation  is  unspeakably  glorious  ; 
and  there  is  a  strong  connexion  between  due  regard 
to  the  one,  and  profound  esteem  of  the  other. 

In  explaining  repentance,  it  was  observed,  that  a 
sinner  is  not  a  true  penitent,  unless  he  both  hate  sin, 
and  love  repentance.  True  repentance,  inclines  a  sin- 
ner powerfully,  to  due  humiliation  of  soul  for  sin,  be- 
fore God.  It  makes  him  love  the  proper  means  of  so 
just  self-abasement.     Redemption   contains  the   roost 


Christian  Pitty.  S13 

powerful  motives  to  so  happy  a  disposition.  Acknow- 
ledgment of  redemption,  implies  the  actual  exercise  of 
it.  It  contains  the  most  effectual  inducements,  for  re- 
conciling the  heart  to  it.  For  what  can  more  effectu- 
ally reconcile  the  heart  of  a  sinner  to  due  humiliation 
for  sin,  than  to  remember  habitually,  how  the  Lord 
of  glory  humbled  himself  to  the  death,  to  bear  the  de- 
sert of  sin  :  leaving  us  nothing  that  relates  to  that  pun- 
ishment, but  such  acknowledgment  of  our  deserving 
it,  as  is  needful  to  make  us  prize  the  undeserved  mer- 
cy that  delivers  us  from  it.  Thus,  when  we  compare 
together  the  excellent  properties  of  redemption,  and 
the  characters  of  repentance  ;  it  is  evident,  that  repen* 
ranee  makes  a  sinner  esteem  redemption,  for  the  same 
reasons  for  which  the  impenitent  are  so  unjustly  pre- 
judiced against  it  :  namely,  because  it  honours  the 
law,  and  justice  of  God,  and  humbles  the  sinner  ;  ex- 
cluding boasting,  and  allowing  no  flesh  to  glory  in 
God's  sight.  Repentance  produces  that  situation  of 
mind,  in  which  a  sinner  discerns  a  complicated  excel- 
lency, not  only  in  redemption  itself,  but  also  in  the 
appointed  means  of  partaking  of  it  :  and  particularly, 
in  the  way  of  access  to  God,  by  habitual  acknowledg- 
ment of  it.  By  that  way  of  access  to  God,  a  sinner 
draws  near  to  the  throne  of  the  Most  High,  with  deep 
self-abasement,  without  discouragement  ;  and  with 
what  the  holy  scripture  calls  boldness,  and  confidence 
without  presumption  :  the  same  things  that  are  grounds 
of  the  sinner's  hope,  and  confidence  being  the  chief 
motives  of  his  self-abasement  y  as  being  the  chief  dis- 
coveries of  the  evil  of  sin,  and  of  God's  just  hatred  of 
sin,  as  well  as  of  his  mercy  to  sinners.  These  things 
shew  in  part,  how  redemption,  while  it  humbles  the 
sinner  in  respect  of  self-abasement,  which  is  so  desir- 
able, and  even  so  honourable  a  disposition  in  a  sinner  j 
in  other  respects  exalts  him  to  inestimable  dignity  and 
promotion. 

What  has  been  said  shews  the  necessity  of  honouring 
redemption,  as  it  manifests  God's  justice.  But  this 
cannot  be  done  aright  without  considering  the  effects 
of  justice  are  subservient  to  the  designs  of  mercy.— 


214  Essay  on 

Justice  manifested  in  redemption,  is  justice  or  righte- 
ousness is  a  propitiation  designed  for  the  remission  of 
sins,  Rom.  iii.  25.  it  is  justice  inflicting  the  punishment 
due  to  sin,  in  order  to  the  salvation  and  happiness  of 
sinners.  The  divine  perfection  therefore  that  shines, 
with  distinguished  and  supereminent  lustre,  in  redemp- 
tion, is  infinite  mercy.  It  is  on  that  amiable  perfec- 
tion that  faith  in  Christ  must  fix  the  sinner's  highest 
esteem,  his  hope  and  his  joy. 

The  scripture-commendations  of  the  love  of  God  to 
sinners,  lay  more  stress  on  God's  giving  his  Son,  than 
on  his  giving  heaven.  *^  God  commends  his  love  to  us, 
in  that  while  we  were  yet  sinners,  Christ  died  for  us. 
If  v/hen  we  were  enemies  we  were  reconciled  to 
God,  by  the  death  of  his  Son,  much  more  being  recon- 
ciled, we  shall  be  saved  by  his  life  :  Rom.  v.  8,  10. — 
He  who  spared  not  his  own  Son,  but  delivered  him  up 
for  us  all,  how  shall  he  not  with  him  also,  freely  give 
us  all  things  ?"  Rom.  viii.  32.  It  was  observed  above 
that  there  is  an  incomprehensible  greatness,  in  the  bles- 
sings of  God's  covenant,  the  fruits  and  purchase  of  re- 
demption, which  must  fill  the  heart  of  an  attentive  pe- 
nitent with  wonder  and  admiration.  Such  scriptures 
as  these  now  cited  shew  that  our  admiration  of  the 
fruits  of  redemption  should  be,  as  it  were,  swallowed 
up  in  superior  admiration  of  redemption  itself:  that 
this  is  so  transcendent  a  mystery  or  wonder  of  mercy 
as  eclipses  all  other  wonders  :  that  as  God's  mercies 
are  above  all  his  other  works,  this  is  above  all  his 
other  mercies  :  that  after  God's  giving  his  Son,  com- 
paratively speaking,  it  is  not  so  great  a  wonder  that 
he  should  give  all  things  :  that  it  would  rather  be  a 
wonder  if  he  should  withhold  any  thing.  '*  How  will 
he  not  with  him  also  freely  give  all  things  ?  Much 
more  shall  we  be  saved  by  his  life."  Abstracting  from 
redemption,  we  cannot  conceive  any  effect  of  infinite 
goodness,  but  what  might  possibly  be  surpassed,  by 
some  other  effect  of  the  same  amiable  attribute.  It 
could  not  have  entered  into  the  heart  of  man  to  con- 
ceive any  thing  that  could  manifest  divine  mercy,  as 
it  were,  to  the  uttermost.     Such  is  the   manifestation 


Christian  Piety.  215 

given  of  it  in  redemption.  No  wonder  therefore  that 
it  is  commended  as  a  mystery  of  love,  whose  height 
and  depth,  length,  and  breadth  passes  knowledge  : 
and  that  in  order  to  just  impressions  of  it,  we  are  di- 
rected to  seek  the  spirit  of  God  to  strengthen  us  with 
might  in  the  inner  man,  and  to  shine  into  our  hearts. 

It  is  evident,  from  what  has  been  said,  that  in  or- 
der to  due  esteem  of  redemption,  we  should  consider 
it  not  only  as  an  excellent  discovery  of  the  divine  per- 
fections :  particularly  of  those  above  mentioned,  but 
also  transcending  all  other  known  or  conceivable  dis- 
coveries of  them.  To  set  this  in  its  true  light,  it  is 
proper  to  observe  that  though  God's  attributes  are  al- 
ways the  same,  the  manifestations  and  effects  of  them 
are  not  equally  glorious.  It  is  suitable  to  the  nature 
and  excellency  of  these  attributes,  that  there  should 
be  a  variety  of  orders  and  degrees  of  perfection  in  the 
effects  of  them.  The  least  pile  of  grass  gives  some 
discovery  of  the  same  boundless  power  and  wisdom 
that  are  manifested  in  the  stupendous  frame  of  the 
whole  universe.  But  there  is  a  vast  disparity  and  ine- 
quality betwixt  the  manifestations  which  so  unequal 
effects  give  of  the  same  perfections  of  the  same  cause. 
In  like  manner  God's  infinite  goodness  is  manifested  in 
every  gift  he  bestows  ;  and  his  justice  in  every  pun- 
ishment he  inflicts.  But  there  is  a  great  disparity  in 
different  effects  of  the  same  supreme  goodness  and 
justice.  Redemption  is  the  highest  conceivable  effect 
and  manifestation  of  both.  It  is  the  chief  punishment 
ever  justice  inflicted,  the  chief  gift  ever  mercy  be- 
stowed. 

In  this  complicated  display  of  divine  glory,  mercy 
has  the  ascendant,  and  pre-eminence  ;  justice  is  sub- 
servient to  it  ;  and  supreme  wisdom  is  glorified  in  the 
joint  display  of  both  these  perfections,  in  the  same  di- 
vine work.  The  same  wisdom  appears  in  the  mani- 
fold subserviency  of  redemption  to  a  variety  of  noble 
purposes,  its  efficacy  and  influence  on  all  the  parts  of 
holiness  and  happiness  ;  and  particularly  its  efficacy  on 
the  consciences  of  tinners,  as  a  satisfyi'ig  relief  from 
the  greatest  fears,  and  strong  foundation  of  the  great- 
est hopes. 


216  Mssay  •n 

XIII.  The  efficacy  of  redemption  in  giving  relief 
from  the  sorrows  and  fears,  that  are  the  eifects  of 
guilt,  is  a  thing  much  insisted  on  in  holy  scripture  ; 
and  due  improvement  of  it  is  a  chief  branch  of  the 
practical  acknowledgment  of  Christ's  mediation.  This 
relieving  efficacy  of  redemption,  as  it  may  justly  be 
called,  is  a  main  thing  intended  in  the  scriptures  con- 
cerning the  virtue  of  Christ's  blood  in  sprinkling  mens* 
hearts  from  an  evil  conscience  ;  Heb.  x.  22  in  purg- 
ing their  consciences  from  dead  works,  Keb.  ix.  14. 
in  making  the  souls  of  them  who  believe  to  enter  into 
rest,  Heb.  iv.  3.  and  in  the  scriptures  which  speak  of 
the  Redeemer  as  a  sanctuary,  Isa.  viii.  14.  and  a  hope 
set  before  us  to  which  we  are  to  fly  for  refuge,  Heb. 
vi.  18. 

For  explaining  this  branch  of  the  efficacy  of  redemp- 
tion, it  is  needful  to  have  in  view  the  principles  for- 
merly laid  down  concerning  the  grounds  of  a  sinner's 
fear  and  the  impression  they  must  make  on  the  heart 
of  a  penitent.  All  the  things  that  shew  the  hateful- 
ness  and  danger  of  sin  are  the  just  grounds  of  a  sinner's 
sorrow  and  fear  :  such  as  all  the  grounds  of  obedience 
to  the  divine  law,  all  the  obligations  to  it,  all  the  evi- 
dences of  the  excellency  of  that  law,  and  of  the  im- 
portance of  its  authority  and  of  the  reality  of  its  pe-, 
nal  sanction,  all  the  aggravations  of  sin,  and  decla- 
rations of  God's  just  hatred  of  it,  with  various  other 
things  which  were  formerly  mentioned.  As  these 
things'  are  exceeding  evident  from  the  clearest  princi- 
ples of  natural  conscience,  and  level  to  ihe  meanest 
capacities  ;  so  all  the  calamities  of  life  and  bitter  fruits 
of  sin,  tend  to  put  sinners  in  mind  of  these  things,  and, 
as  it  were,  to  force  attention  to  them. 

But  what  we  are  particularly  to  consider  is,  that  it 
is  a  main  thing;  that  belongs  to  the  nature  of  true  re- 
pentance,  to  remember  these  things,  and  to  be  suitably 
affected  with  them.  Though  others  may  sometimes 
find  an  easy  relief  from  these  grounds  of  fear,  by  the 
various  artifices  that  arc  means  of  siupifying  the  con- 
science ;  such  relief  is  inconsistent  with  the  character 
and    dispositions   of  a  true  penitent.     Sincere  repen- 


Christian  Plely,  217 

tance  must  incline  the  penitent  to  consider  all  the 
things  which  shew  the  hatefulness  of  sii-i,  which  are  at 
the  same  time  all  of  them  evidences  of  the  danger  of  it, 
and  must  be  considered  by  him  in  that  view  :  other- 
wise he  does  not  consider  himself,  as  he  ought,  as  a 
subject  of  the  divine  government,  a  transgressor  of  the 
divine  law,  and  consequently  of  himself  obnoxious  to 
its  righteous  penal  sanction.  When  a  sinner's  con- 
science is  duly  awakened,  these  grounds  of  sorrow 
and  fear  will  not  be  the  objects  of  his  mere  specula- 
tive  belief,  or  superficial  consideration  ;  but  the  aw- 
ful greatness  and  importance  of  them  must  make  tlie 
deepest  impression  on  his  soul. 

It  is  evident  that  to  a  conscience  thus  penetrated 
with  the  most  just  grounds  of  the  greatest  sorrow  and 
fear  ;  nothing  can  be  more  desirable  than  a  suitable 
and  satisfying  relief.  Such  is  the  relief  which  re- 
demption aftbrds.  Ic  is,  as  was  pro^^ed  before,  a 
manifestation  of  the  justice  of  God,  in  the  remission  of 
sins,  beyond  what  could  have  resulted  from  tiie  pun- 
ishment of  sinners  themselves.  When  therel'ore  a  sin- 
ner's conscience  finds  suificient  ground  for  believing 
and  relying  on  that  redemption,  it  is  enabled  to  tri- 
umph over  all  its  fears.  The  divine  law  and  justice 
are  grounds  of  terror  no  more  :  Who  is  he  that  con- 
deijintth  ?  it  is  Chrut  that  died:  yea,  things  that  were 
the  frrounds  of  fear  become  now  arajuments  of  hone. 
Even  justice  and  rigliteousness  are  grounds  ot  hope  and 
pleading  for  the  remission  of  sin,  when  a  sinner  takes 
sanctuary  in  the  redemption  destined  and  appointed 
for  that  end. 

It  may  be  objected  that  the  relief  arising  from  faith 
in  redemption  is  superfluous;  because  the  relief  aris- 
ing from  promises  of  pardon,  though  without  any  re- 
velation of  an  atonement,  would  be  sulficient.  In  an- 
swering this  objection,  it  must  be  owned  that  such  pro- 
mises would  found  an  indispensable  obligarion  to  assent, 
joined  with  implicit  acknowledgment  of  the  consisten- 
cy of  God's  mercy  and  justice,  in  bestowing  the  thing 
promised.  But  all  this  does  not  make  ihe  above-men- 
tioned   relief  arising   from   redemption  superfluous.-— 

T 


2 1 8  Essay  on 

In  order  to  make  this  evident,  it  is  useful  to  consider 
some  important  truths,  concerning  the  nature  and  pro- 
perties of  guilt,  which  are  evident  both  from  scrip- 
ture and  experience,  and  shew  the  manifold  suitable- 
ness of  the  gospel  mystery  of  salvation  to  the  exigen- 
cies of  a  sinner's  conscience. 

Guilt  is  the  most  perplexing  thing  in  the  world  — 
The  native  effect  of  it  is,  dread  of  punishment  from 
the  Sovereign  of  the  world.  That  dread  is  far  from 
being  groundless.  The  above-mentioned  principles  of 
natural  conscience,  concerning  the  grounds  of  a  sin- 
ner*s  fear,  are  principles  the  evidence  of  which  is  ex- 
ceeding strong  and  etHcacious,  where  it  is  duly  attend- 
ed to.  It  is  attended  to  by  the  awakened  conscience 
so  as  to  make  deep  impression. 

It  is  therefore  a  source  of  perplexing  objections 
against  any  offer  of  mercy  and  happiness  to  transgres- 
sors of  God's  law,  which  does  not  appear  evidently 
suitable  to  the  authority  of  that  law,  and  the  glorious 
regard  that  God  has  to  it.  This  shews  that  it  is  the 
native  tendency  of  the  guilt  of  sin,  to  produce  per- 
plexities which  need  the  most  abundant  and  most  sat- 
isfying  evidence  to  dispel  them.  In  this,  as  m  ell  as  in 
other  cases,  that  is  the  most  satisfying  evidence,  which 
not  only  contains  positive  proof,  but  directly  saves  per- 
plexing difficulties.  Even  in  matters  of  mere  specu- 
lation, perplexing  difficulties  hinder  the  efficacy  of  po- 
sitive evidence.  But  there  is  a  great  disparity  betwixt 
ihe  efficacy  of  evidence  in  mere  speculations  and  in 
things  in  Vv'hich  mens'  greatest  hopes  or  fears  are  deep- 
ly interested.  The  greater  the  difficulties  are  that  ap- 
pear opposite  to  our  hopes  in  any  thing  of  importance, 
the  greater  is  the  anxiety  of  the  soul  to  get  them  re- 
moved, or  to  get  a  satisfying  answer  to  them.  No- 
thing is  more  suitable  to  the  exigencies  of  an  awaken- 
ed conscience,  than  a  satisfying  answer  to  the  difficul- 
ties that  oppose  the  hope  of  remission  and  salvation. 
Redemption  gives  a  satisfying  answer  to  them  all. 

If  guilt  is  a  fruitful  source  of  perplexity,  in  the 
awakened  conscience,  redemption  is  still  a  more  fruit- 
ful source  of  satisfying  relief  and  refreshing  consola- 


Christian  Piety.  219 

tion.  it  is  from  this  rich  source  the  awakened  sinner 
draws  sufficient  answers  to  the  accusations  of  the  di- 
vine righteous  law  and  of  his  own  conscience.  It  is 
here  that  he  finds  abundant  arguments  of  hope  and 
pleading,  in  addressing  the  tribunal  of  God,  for  re- 
mission and  for  all  other  blessings.  Througli  Jesus  the 
Mediator  of  the  new  covenant,  and  the  blood  of  sprink- 
ling, that  speaks  better  things  than  the  blood  of  Abel,  we 
come,  with  humble  hope  and  confidence,  to  God  the 
judge  of  all,   Heb.  xii.  2  i,  21. 

The  relieving  efficacy  of  redemption,  in  its  influ- 
ence on  the  hope  and  comfort  of  pardf)n,  will  be  made 
farther  evident  afterwards,  in  considering  the  means 
of  just  itTi])ression  of  the  divine  promises.  It  was 
needful  to  take  scn^c  view  of  it  here,  in  corisl;itring 
the  grounds  of  esteem  of  Christ's  mediation.  In  order 
to  just  views  of  these  grounds,  it  is  useful  to  consider 
the  influence  of  redemj)tion,  not  only  on  the  lioj^ie  of 
pardon,  but  also  on  the  other  branches  of  the  christian 
iiope.  The  hope  of  pardon,  or  mere  impunity,  is  but 
a  pjrt  of  that  hope  ;  it  is  but  a  part  of  the  hope  that  is 
needful,  in  order  to  abundant  peace  of  conscience,  and 
the  full  contentment  of  the  heart  that  loves  God.  Such 
contentment  requires  the  Vv'ell-founded  hope,  not  only 
of  remission,  but  of  the  heavenly  blessedness,  and  all 
the  other  above-mentioned  blessings  of  tlie  covenant 
of  grace.  There  is  an  incomprehensible  greatness  in 
these  objects  of  hope,  which  strengthens  the  ditiicul- 
ties  that  arise  from  the  sinner's  grounds  of  sorrow  and 
fcar^  When  he  considers  duly  the  infinite  greatness 
and  majesty  of  the  true  and  living  God,  th.e  unspeak- 
able blessedness,  and  high  dignity  of  an  interest  in 
that  God  as  his  God,  and  of  the  full  and  perpetual  en- 
joyment of  him  }  he  must  see  that  so  great  a  super- 
structure of  hope,  requires  a  great  foundation  of  pro- 
portionable strength  to  support  it,  A  sinner  is  not  a 
true  penitent,  if  he  imagine  such  a  foundation  in  him- 
self. A  sinner  blinded  by  self-flattery,  and  swelled 
with  the  pride  of  impenitence,  may  more  easily  hope 
for  any  thing  ;  because  in  effect  he  imagines  every 
thing  due  to  him  :  however  little  such  a  one  considers 


220  Hi  say  on 

the  obligations  he  is  under  to  God  ;  he  scarcely  sets 
bounds  lo  his  secret  pretensions  about  what  he  ima- 
gines God  is  obliged  to  do  for  him.  The  very  reverse 
of  all  this  is  the  view  of  things  that  occupies  the  mind 
of  a  sinner  whose  conscience  is  duly  awakened.  While 
the  hatefulness  and  guilt  of  sin  discourages  him  ;  while 
God's  law  and  justice  alarm  him  :  and  even  God's 
goodness  to  him,  justly  appears  to  him  as  an  unspeak- 
able aggravation  of  his  guilt  ;  the  incomprehensible 
greatness  of  the  blessings  of  God's  covenant,  and  par- 
ticularly of  the  heavenly  blessedness,  astonishes  and 
amazes  him  :  the  more  glorious  that  blessedness  ap- 
pears in  itself,  the  more  it  appears  contrary  to  his  de- 
serving :  and  the  greater  difficulty  he  finds  to  recon- 
cile the  hope  of  it  with  just  impressions  of  God's  great- 
ness and  holiness,  and  of  his  own  meanness  and  guilt. 
Tiie  more  he  loves  God,  the  more  he  must  desire  that 
blessedness,  and  abundant  well-founded  hope  of  it  : 
the  more  he  desires  that  hope,  the  deeper  must  his 
concern  be  about  the  things  that  seem  to  stand  in  the 
vray  of  it.  Nothing  can  be  more  desirable  lo  a  con- 
science in  such  a  situation,  than  a  suitable  relief  from 
.'^Lch  difficulties  a:id  a  satisfying  foundation  if  so  great 
kopes.  Pvedempiion  affords  such  a  relief  from  fears, 
and  such  a  foundation  of  hope,  as  the  conscience  of  a 
:lnncr  wants.  It  affords  arguments  for  hope,  of  far 
.•-■uperior  efiicacy,  to  all  the  grounds  for  discouragement 
.>nd  hinderances  of  hope,  that  can  perplex  the  m.osL 
anxious  mind.  This  it  does  not  only  as  it  is  a  full  sat- 
i-faction  to  divine  justice,  but  also  as  it  is  an  incompa- 
iable  gift  cf  divine  mercy.  This  is  evident  from  the 
-^cripture  coniniendaiions  of  divine,  love  in  redemption, 
in  the  passages  formerly  cited.  It  was  observed  that 
ihcse  passages  commend  redemption,  not  only  as  a 
very  great  display  and  effect  of  divine  love  ;  but  as 
si;rpasiing  all  other  eifects  of  it,  that  can  possibly  be 
conceived  :  and  that  there  is  more  stress  laid  on  God's  I 
love  in  giving  his  Son,  than  in  giving  heaven  itself. —  | 
Were  it  suitable  to  the  rules  of  human  justice  and  go- 
^  ernment,  that  a  sovereign  should  rescue  rebels  from 
the  sanction    of  his  law   by  the  death  of  his  Son  i   hi^ 


Chfisuari  F'it'y.  221 

giving  his  Sou  to  die  for  such  people  while  enemies, 
Would  be  a  more  wonderfi;!  act  of  iiiercy,  than  hi^i' 
receiving  them  into  liis  palace,  when  returned  to  iheii' 
allegiance.  It  is  by  reasonings  of  this  kind,  that  tk^ 
scriptures  inculcate  the  pre-eminence  of  redemption", 
Rom.  V.  7,  S,  i^.  Nor  arc  the,->e  reasonings  insisted  on^ 
merely  as  inducemeiits  to  divine  love,  though  that  in- 
deed is  a  chief  end  and  use  of  t'lem  ;  but  also,  as  en- 
couragements of  Christian  hope.  The  incomprehen- 
sible greatness  of  the  blessings  of  God's  covenant,  pro- 
duces an  admiration  that  tends,  of  itself,  to  hinder 
hope.  The  mysterious  mercy  manifested  in  the  Me- 
diator of  the  covenant,  produces  superior  admiration 
of  a  different  kind  ;  that  tends  to  strengthen  hope, 
and  to  make  difficulties  vanish.  In  relying  on  redemp- 
tion, a  sinner  finds  the  strongest  encouragement,  to 
hope  for  the  greatest  blessings  he  can  ask  or  think  of  ; 
because,  he  finds  God  has  given  abundantly,  above  all 
we  can  ask  or  think  already,   Eph.  iii.  20. 

XIV.  In  considerin  '^  t'le  o;i*o''^'''^^s  of  due  esteem  of 
redemption,  it  is  fit  to  observe,  that  as  it  is  a  satisfy- 
ing foundation  for  supporting  the  hope  cf  the  greatest 
happiness  ;  so  the  transcendent  manifestation  it  gives 
of  the  glory  of  God,  is  a  new  additional  ingredient  of 
happiness  of  inestimable  value  and  importance.  This 
is  evident  from  scriptuies  lormeriy  cited,  to  prove  that 
the  glory  of  God  in  Christ's  mediation,  is  a  source  of 
abundant  joy  to  redeemed  sinners.  It  was  observed 
"before,  that  the  manifestations  of  the  perfections  of 
Goi]f  are  the  objective  causes  of  the  happiness  of  his 
creatures  :  as  also,  that  though  these  perfections  are 
always  the  same  ;  the  maniffstations  of  them  are  not 
all  equally  glorious  :  and  that  the  manifestations  cf 
them  in  redemption,  is  of  eminent  exceiiency,  Hence 
it  follows,  that  it  must  be  an  eniincnt  c/ojective  cause 
of  the  liappiaess  of  all  who  love  God.  No  wonder  the- 
scriptures  speak  of  it  as  attracting  the  attention  and  ad- 
miration of  the  most  exalted  intelligences.  It  tell  us, 
that  the  things  relating  to  our  rede'nption,  are  things 
which  the  angels  desire  to  look  into,  1  Peter  i.  \'2, 
und  by  which  the  manifold  wisdom   of  God  ij^    made 

T  2 


522  Essay  on 

known  to  principalities  and  po\s'ers  in  heavenly  pla- 
ces, Eph.  ill.  iO.  They  are  things,  which  have  a  pe- 
culiar fitness  to  inspire  the  uni verse,  with  the  purest 
and  most  delightful  admiration  or  God's  moral  perfec- 
tions, and  especially  of  hii.  infinite  mercy  and  love. — 
But  they  must  chiefly  be  additional  ingredients  of  hap» 
pines,s,  to  tiiose  who  are  chiefly  concerned  in  them, 
that  is,  to  redeemed  sinners.  Redemption  must  give 
a  peculiar,  eternal  enjoyment  to  them,  not  only  be- 
cause it  is  so  eminent  a  manifestation  of  che  glory  of 
that  God,  whom  they  love  Vv^th  their  whole  hearts  ; 
but  because  it  is  a  manifestation  of  his  glory,  in  the 
effects  of  his  love  to  themselves. 

The  discovery  given  of  God's   glory  in  that  divine 
work,  is  not  only  a  considerable  additional  part  of  the 
happiness  of  the  redeemed  ;  but  has  a  manifold  ten- 
dency to  heighten  the  enjoyment  of  all  the  other  parts 
of  it.     All  the  parts  of  our  salvation  are  in  themselves 
unspeakably  desirable.     They  have  an  intrinsic  worth 
and  excellency  in  them,  to  which  our  esteem  never 
bears  a  full  proportion.     But  notwithstanding  of  this, 
the  manner  in  which  they  are  purchased  and  bestowed, 
gives    an   additional   lustre  ;   or,  as  it  were,  an  addi- 
tional sweetness  to  their  intrinsic  worth.     This  is  evi- 
deni  from  the  excellencies  of  redemption   that  were 
considered  above.     It  was  observed,   that  it  heightens 
the  enjoyment  of  the   conscience,  in  the  comforts  of 
pardon,  that  it  is  purchased  and  bestowed  in  so  glori- 
ous a  way  ;   a  way  that   equally  honours  God's  justice 
and  mercy,  and  equally  secures  the  authority  of  the 
divine   law,  and   the   safety  of  the  transgressor  j  and 
that  the  most  valuable  gifts,  have   an  additional  dig- 
nity in  them,  when  given  in  such  a  way,   as  honours 
the  moral  excellence  of  the  benefactor.    The  Redeem- 
er's sacrifice,  which,  in  scripture  style,  is  called  a  sa- 
crifice of  a  sweet-smelling  savour,  does,  as   it  were, 
perfume   his   purchase,    with   the   incense   of  infinite  'A 
merit    and    love  ;   and   the   favour   of  eternal   mercy     ^ 
heightens  the  soul's  complacency  in  all  the  parts  of  it. 
XV.  In  considering  the  nature  and- grounds  of  due 
'?steem  of  redemption  ;  it  is  needful  to  consider,  not 


Christian  Piety.  223 

only  Christ*s  oblation,  by  which  redemption  is  pur- 
chased ;  but  also  his  intercession,  vvhicli  is  a  principal 
cause  of  the  application  of  it.  Though  our  knowledge 
of  this,  as  well  as  of  other  mysteries,  whether  of  na- 
ture or  grace,  is  very  imperfect,  in  our  present  state  : 
yet  what  may  be  known  of  it,  shews  its  manifold  suit- 
ableness to  the  exigencies  of  our  consciences,  and  ought 
to  attract  our  highest  esteem. 

This  branch  of  Christ's  mediation,  is  variously  ex- 
pressed in  scripture  ;  particularly  by  his  appearing  be- 
fore  God  for  us,  Heb.  ix.  24.  his  being  our  advocate 
with  the  Father,   1  John  ii.  1.  his  standing  at   the  gol- 
den altar,  before  the  throne  of  God  to  offer  up,  with 
much  incense,  the  prayers.  Rev.  viii.  6.  of  those  who 
come  to  God  by  him,  Heb.  vii.  25.  as  also  by  the  effi- 
cacious pleading  of  his  blood,  as  the  blood  of  sprink- 
ling, which  speaks  better  things  than  the  blood  of  Abel, 
Heb.  xii.  24.  and  by  his  praying  to  the  Father  for  us, 
John  xiv.  16.  John  xvii,  though  we  must  still  remember 
the  great  disparity  betwixt  this  and  all  other  addresses 
that  are  called  prayer.     These,  and  the  like  scriptures, 
give  that  knowledge  of  the  nature  of  Christ's  interces- 
sion that  is  needful,  in  order  to  practical  acknowledg- 
ment, and  improvement  of  it.  They  shew  that  Christ's 
intercession,  is  founded  graciously  on  his  oblation,  and 
that  as  in  his  oblation,  he  willed  the  expiation  of  our 
sins,   by  his  bearing  the  punishment  of  them,  and  aton- 
ing divine  justice  for  them  ;   so  in  his  intercession,  he 
continually  wills  the  application  of  that  atonement,  and 
the  actual  communication  of  the  fruits  of  it  to  sinners  : 
it  is  evident  also,  that  his   willing  these   things,  does 
not   resemble   the  petition   of  a   supplicant,     but    the 
address  of  one  who  claims  his  right  ;   and  that  this  in- 
terposition  of  the  Mediator  in   heaven,  in    ihe   right 
and  virtue  of  his  oblation  on  earth,  is  an  appointed  in- 
termediate  cause    of  our  access,   and  acceptance  with 
God,  and  of  the  whole  of  our  salvation. 

The  necessity  of  practical  acknowledgment  of 
Christ's  intercession,  i ,  implied  in  the  scriptures  which 
describe  the  nature  and  ends  of  it,  and  is  much  insisted 
an  in  other   scriptures,  particularly  in  the    scriptures 


224  Essay  on 

which  teach  us  that  we  should  improve  Christ's  inter* 
ccsssion,  as  a  ground  of  humble  triumph  over  the  fears 
of  condemnation,  Rom  viii.  .;)4.  that  we  should  con- 
sider Christ  as  the  high  priest  of  our  profession,  Heb. 
iii  1.  that  we  should  ccmsider  him  as  the  high  priest 
over  the  house  of  God,  Heb.  x.  -'i.  asourgreat,  faithful, 
merciful,  and  compassionate  high  priest,  Heb.  iv.  14. 
whose  sufferings,  in  expiating  our  sins,  fitted  his  hu- 
man nature  for  the  most  perfect  ;  that  is,  experimen- 
tal sympathy  with  us  in  our  distresses,  Heb.  ii.  i7,  18, 

As  to  the  ends  of  considering  and  acknowledging 
Christ's  intercession,  these  scriptures  shew  that  there- 
by we  come  boldly  to  the  throne  of  grace,  Heb.  iv.  16, 
which  must  be  meant,  as  is  evident,  of  an  abundant 
hope  that  should  be  joined  with  the  deepest  reverence 
and  humility,  that  we  may  obtain  mercy  and  find  grace 
to  help  in  a  time  of  need  :  that  our  hope  may  be  as  an 
anclior  of  the  soul  sure  and  steadfast,  entering- into  that 
within  the  veil,  Heb.  vi.  '9.  that  we  may  have  bold- 
ness to  enter  into  the  holiest  of  all,  by  the  blood  of 
Jesus,  by  a  new  and  living  way,  which  he  has  conse- 
crated for  us  through  the  veil,  that  is  to  say,  his  flesh  j 
that  v/e  may  draw  near  with  a  true  heart,  in  full  as- 
surance of  faith,  having  our  hearts  sprinkled  from  an 
evil  conscience,  and  our  bodies  washed  with  pure  wa- 
ter, Heb  X.  U>,  &c.  It  is  a  principal  design  of  the 
whole  epistle  to  the  Hebrews,  to  commend  the  distin- 
guishing excellencies  of  New  Testament  ordinances 
aid  privileges,  as  resulting  from  the  distinguishing  ex- 
cellencies of  Christ's  priesthood,  both  as  to  his  sacrifice 
and  continual  intercession. 

In  order  to  due  esteem  of  Christ's  intercession,  it  is 
n  edful  to  guard  against  unreasonable  mistakes  con- 
cerning it,  as  if  it  were  unsuitable  to  the  glory  of 
Christ's  person,  or  of  his  exalted  state.  Though  men,  . 
when  exalted  to  high  dignity,  ofttimes  forget  their  * 
inferiors,  who  were  formerly  the  objects  of  their  af- 
fection and  friendship;  we  should  nut  harbour  such 
apprehensions  concerning  him,  who  is  exalted  in  being 
gracious,  and  whose  loving  kindness  is  everlasting. — 
As  it  is  not  inconsistent  with  the  glory  of  the  Creator, 


Chrhtian  Pieti,.  226 

to  be  employed  in  acts  of  goodness  and  power,  respec- 
ting the  lowest  order  of  animals,  Psal.  cxlv.  15.  it 
would  be  unreasonable,  to  think  it  unsuitable  to  the 
glory  of  the  Mediator,  to  be  employed  in  acts  of  mer- 
cy and  condescension,  relating  to  the  highest  concerns 
of  immortal  souls.  In  treating  on  Christ's  exalted  state, 
some  have  distinguished  two  things  belonging  to  it, 
abstracting  from  what  they  term  Christ's  divine  life, 
or  the  life  of  his  divine  nature  :  namely,  his  life  of 
glory,  and  his  mediatory  life  :  the  one,  consisting  in 
the  peculiar  felicity  of  his  human  nature,  flowing  from 
the  personal  union,  and  the  fullest  fruition  of  Gad  : 
the  other,  consisting  in  the  most  excellent  acts  of  con- 
descension for  the  salvation  of  men.  It  is  evident  that 
these  thijigs  are  perfectly  consistent,  and  the  second  of 
them  no  way  interferes  with  the  first  ;  it  is  the  nature 
of  the  most  perfect  goodness,  to  take  the  greatest  de- 
light in  tiie  most  perfect  beneficence. 

As  Christ's  intercession  should  not  be  imagined  to  be 
unsuitable  to  his  eKalted  state  ;  neither  should  it  be  rec- 
koned superiiuou^,  as  to  the  salvation  of  sinners,  be- 
cause it  cannot  be  designed  to  work  any  change  on  God» 
Tiiat  ar;2:unent,  were  it  good,  Vv'ould  hold  equally 
against  all  other  subordinate  causes  or  meant  of  salva- 
tion, as  well  as  Christ's  intercession,  as  superfluous  ; 
seeing  the  production  of  a  change  on  God  is  not  the 
design  of  any  of  them.  Christ's  intercession  is  not  the 
cause  of  God's  love,  or  good  will  to  sinners  ;  it  is  the 
eifect  of  it  :  but  so  also  is  Christ's  sacrifice  :  what  vin- 
dicates the  one,  vindicates  also  the  other,  from  the 
imputation  of  being  superfluous.  Both  these  parts  of 
Christ's  mediation,  though  they  are  not  the  causes  of 
God's  love,  yet  are  causes  of  our  salvation.  Tiiey  are 
intermediate  and  subordinate  causes,  by  which  the  love 
of  God  produces  its  effects  on  transgressors  of  his  law, 
suitably  to  the  glory  of  his  justice  and  holiness. 

Both  Christ's  sacrifice  and  intercession  are  manifes- 
Utions  of  these  adorable  perfections.  Though  his  in- 
tercession is  not  that  whic'n  satisfies  the  justice  of  God, 
it  is  a  most  real,  eminent,  and  continual  declaration  of 
k.     For  next  to  Christ's  sacrifice,  what  could  give  a 


226  Essay  on 

greater  declaration  of  God's  just  hatred  of  sin,  than  so 
holy  a  constitution,  that  none  of  the  blessings  of  God's 
covenant  are  bestowed  on  sinners,  but  by  the  actual 
interposition  of  him  who  made  atonement  for  their 
sins  ?  It  may  perhaps  give  some  light  to  this  subject, 
to  consider  the  distinction,  mentioned  by  some,  be- 
twixt real  and  verbal  declarations  of  the  divine  per* 
fections.  Though  God  had  not  displayed  the  greatness 
of  his  power,  by  so  real  and  amazing  an  effect  of  it, 
as  the  creation  of  the  universe  ;  but  had  only  created  a 
few  rational  creatures  ;  he  could  have  ^iven  them  a 
verbal  declaration,  or  revelation  of  the  o-reatness  of 
IS  power,  which  would  have  been  an  indispensible 
obligation  to  believe  it.  But  this  is  fur  from  proving 
the  real  declaration  of  the  greatness  of  God's  power 
and  othei-  attributes,  to  be  superfluous.  It  is  suitable 
to  tlie  honour  of  God,  and  the  good  of  his  rational 
creatures,  that  they  should  have  something  else  than 
mere  evidences  of  the  reality  of  his  perfections.  De- 
clarations of  the  greatness  of  them,  by  real  effects  or 
tJivine  works,  are  worthy  of  God  ;  as  they  are  not 
only  means  of  belief  of  his  attributes,  but  of  produc- 
ing the  strongest  impressions  of  them,  and  as  they  af- 
ford abundant  and  most  desirable  materials  of  contem- 
plation, in  adoring  them.  Though  there  were  no 
£uch  thing  as  Christ's  intercession,  v/e  would  be 
obliged  to  believe  the  holiness  and  justice  of  God  ; 
and  that  our  salvation  was  the  purchase  of  Christ's 
blood.  We  would  be  obliged  to  believe  these  things, 
because  of  the  declarations  made  of  them  in  God's 
"Word.  But  Christ's  intercession  is  a  transcendent,  real, 
durable  declaration  of  them  ;  highly  subservient  to  the 
ends  of  his  sacrifice  ;  fit  to  produce  the  strongest  im- 
pressions ;  and  to  inspire  God's  immense  kingdom, 
with  the  highest  thoughts  of  the  righteousness  of  his 
government,  and  of  the  purity  of  his  administration, 
as  well  as  of  the  riches  of  his  grace.  It  is  a  lasting 
declaration,  that  the  blessings  which  the  sovereign 
jR-uler  of  the  world  bestows  on  transgressors  of  his  law, 
is  through  that  propitition  that  magnifies  his  law  to  the 
uttermost.     It  promotes  the  honour  of  divine  justice. 


Christian  Piety.  227 

aad  of  the  atonement  that  satisfied  it  ;  that  that  satis- 
factien  is  for  ever  pleaded  on  by  the  Redeemer  him- 
self in  heaven,  and  by  the  whole  company  of  the  re- 
deemed on  earth,  through  all  ages.  Whereas,  the 
declaration  of  the  righteousness  and  holiness  of  God, 
in  Christ's  oblation,  behoved  to  be  transient :  a  dura- 
ble and  continual  declaration  of  these  things  in  Christ's 
intercession,  is  suitable  to  the  continual  need  of  par- 
doning mercy,  in  order  to  friendly  intercourse  be- 
tween heaven  and  earth,  through  all  the  ages  of  the 
imperfect  state  of  the  church. 

What  has  been  said  for  removing  prejudices  against 
Christ's  intercession,  shews  the  grounds  of  due  esteem 
and  honourable  acknowledgment  of  it.  The  same  prin- 
ciples and  motives,  dispose  the  heart  to  esteem  his  sa- 
crifice, and  his  intercession  founded  on  it.  Both  are 
eminent  manifestations  of  the  same  divine  perfections  ; 
and  both  are  subservient  to  the  same  excellent  purpo- 
ses. Love  and  gratitude  to  the  Redeemer,  should 
produce  holy  complacency  in  his  intercession,  as  that 
puts  eternal  honour  on  his  oblation  ;  being  a  continu- 
al representation  and  remembrance  of  it,  for  the  most 
noble  purposes,  in  the  place  where  God  gives  the 
brightest  displays  of  his  glory.  It  should  also  be  the 
object  of  our  complacency,  as  it  is  a  continual  effect  of 
the  same  love  of  Christ,  that  he  manifested  in  bearing 
our  sins  on  the  cursed  tree.  On  all  these  accounts  it 
has  a  powerful  influence,  on  all  the  good  dispositions 
formerly  mentioned,  as  effects  of  Christ's  oblation  ;  and 
particularly  in  the  duties  of  gospel  worship;  which, 
when  done  in  sincerity,  have  so  great  efficacy  on  the 
other  parts  of  the  Christian  life. 

As  the  highest  heaven,  the  seat  of  the  blest,  is  the 
place  where  the  mediatory  administration  in  view  is 
performed  ;  so  it  is  of  great  importance  in  practical 
religion,  to  remember  habitually,  not  only  God's  es- 
sential presence,  v/hich  fills  the  universe  ;  but  also  his 
glorious  special  presence,  which  fills  that  high  and  ho- 
ly place  ;  on  account  of  which  it  is  called  his  holy  tem- 
ple, and  the  habitation  of  his  holiness,  and  of  his  glory. 
It  is  evident  from  scripture  and  reason,  that  it  is  ex- 


228  Essay  on 

ceeding  useful  to  us,  to  have  our  hearts,  our  afFections, 
and  our  conversation  in  heaven  :  to  have  our  eye  on 
that  blessedness  as  the  purchase  of  redemption,  as  a 
great  effect  of  divine  love,  and  as  the  object  of  our 
highest  hopes  ;  and  particularly,  that  it  is  of  impor- 
tance in  our  immediate  addresses  to  God,  to  elevate 
our  minds  and  hearts,  to  the  place  vi  hich  his  word 
calls  his  habitation,  and  his  throne  ;  where  he  gives  the 
greatest  displays  of  his  authority,  of  his  glory,  and  of 
his  favour. 

Christ's  intercession  has  powerful  attractions  to  en- 
gage sinners,  to  delight  in  lifting  up  their  hearts 
heaven-wards,  to  Gods  throne  of  grace,  in  the  duties 
of  his  worship.  If  a  sinner  have  a  due  concern  about 
access  to  God  ;  it  tends  to  inspire  his  soul  with  inef- 
fable cheerfulness,  when,  in  lilting  up  his  guilty  face  to 
the  throne    of  God,  he  fixes   the  eye    of  faith  on  the 

_  '  * 

glorious  things  that  are  a  doing  there  in  the  behalf  of 
sinners  ;  and  that  for  this  very  end,  that  even  they 
may  have  boldness  to  draw  near  to  GuA.  As  these 
things  tend  to  incline  and  encourage  the  heart  to  im- 
mediate worship  ;  so  they  have  a  powerful  influence 
on  all  the  good  dispositions,  that  are  suitable  to  it  ;  such 
as  humility  and  reverence  ;  divine  love,  hope  and  joy. 
Christ's  intercession  promotes  that  hunulity,  that  re- 
sults from  a  true  sense  of  sin  ;  because,  it  is  a  repre- 
sentation of  that  costly  atonement,  by  which  it  was 
expiated.  It  promotes  reverence  and  veneration  of 
God's  greatness,  because  it  is  an  eminent  display  of 
his  authoritv  and  majesty,  in  the  moral  government  of 
the  world.  It  tends  to  heighten  that  reverential  irame 
of  soul,  when  a  sinner  considers  thjl  he  is  to  offer 
up  addresses  which  he  expects  will  be  seconded  by  so 
glorious  an  intercession.  But  it  is  needtul,  that  vene- 
ration of  God's  majesty  be  mixed  with  humble  confi- 
dence in  his  mercy.  It  is  also  rieedfuh  that  deep  self- 
abasement  for  sin,  do  not  degenerate  nuo  servile  ter- 
ror and  that  mistrust  of  God,  which  alienates  the  heart 
from  from,  and  dishonours  his  mercy.  It  is  needful,  that 
due  self-annilnlation,  be  tempered  with  the  hope  of 
mercy  and  acceptance,  founded  on  the  grounds  of  hope 


Chriitiun  Phiy.  22^ 

which  God  has  LiiJ   before    us  ;   and  with   that  divine 
love  and  joy,  to  which  hope  is  so  subservient.  Christ's 
intercession  has  a  peculiar  fitness  to  produce  so  happy 
a  temperament.     It  qualifies  profound   reverence  and 
self-abasement,  with  triumpliant  hope  and  confidence, 
and  with  abundant  love  and  joy.      Its    influence   on    so 
desirable   effects,  is  evident  from   the   scriptures   for- 
merly cited,  to  shev/  the  nature  and  the  ends  of  it. — 
Tliey  shew   that  Christ's   intercession,  in   conjunction 
with  his  oblation  on  which  it  is  founded,   is  the  ground 
of  humble    triumph   over  the   fears  of  condemnation  ; 
the   ground  of  access  to  God  with  holy  confidence  and 
boldness  ;   tlie   encourao-ement  to  draw  near   to   God, 
and  to  enter  into  tl:e  holiest  of  all,  with  full  assurance 
of  faicli  ;   that  it   is  the  support  of  the  soul  against  the 
fears  arising  frorn  former  gnilr,  or   the    imperfections 
of  present  duties  ;  and  that  it  is  the  sure  hold  on  which 
the  anchor  of  hope  fixes  w^ith  steadiness,   entering  into 
that    v/ithin   tlie  veil.     It  tends  to  replenish    the    soul 
that  loves  God,   Vv'ith  tlie    most    useful  elevated    affec- 
tions, and  the  purest  consolations,   in  looking  upwards 
to  the  throne  of  God  ;   to  look  to  it    as  a  throne    of 
grace,  a   mercy  scat,   where  v/e  have  so  great  and  so 
merciful  a  \\'vA\  Priest,  administerino;  for  us  in  the  ta- 
bernaclc,  not  made  v/ith  hands  ;   with  the  name^  of  his 
people  on  his  breast  plate,   even  on.liis  heart  ;   his  ef- 
ficacious blood   continually    speaking   and  pleading  for. 
^he  communir  '•■"-•^  .-jf  its  pi:rchase  to  sinners.   ******  '^ 


AX 


E  S  "S  A  Y 


ON 


THE  SCRIPTURE  DOCTRINE  OF  DIVINE  GRACE* 


SECTION  I. 

Concerning  the   Scripture  Evidences  of  the  Doctrim  of 

G  race, 

BY  the  doctrine  of  grace,  is  here  meant  the  doc- 
trine concerning  Divine  operations,  restoring  the  di- 
vine image  in  the  hearts  of  sinners,  and  carrying  it  on 
gradually  towards  perfection.  Prayer  to  God  for  ho- 
liness, is  founded  on  the  belief  of  such  operations. — 
The  doctrine  of  grace  is,  therefore,  far  from  being  a 
mere  speculation  ;  our  Jselief  concerning  it  must  regu- 
late our  practice  in  matters  of  the  highest  importance. 
In  considering  this  doctrine,  it  is  needful  to  remember, 
that  it  is  justly  represented  in  scripture,  as  a  doctrine 
that  contains  the  most  powerful  motives  and  encour- 
ug-ements,  not  only  to  prayer,  but  to  the  diligent  use 
of  all  other  appointed  means  of  holiness. f 

The  sanctification  of  the  holy  Spirit,  and  the  sprink- 
ling-of  the  blood  of  Jesus,  are  joined  together  by  the 

■    .  ■.  ^ 

'*  Written  about  the  year  1732. 

f  Thoug-b  holiness  is  often  distinguished  from  faith,  it  is 
sometimes  used  in  this  discourse  in  a  large  sense,  as  compre- 
hending' conformity  to  the  whole  revealed  will  of  God. 


The  Scripture  Doctrine  of  Divine  Grace.  231 

apostle  Peter,  1  Peter  i.  2.  as  the  two  great  cau- 
ses of  our  salvation  and  happiness.  And  indeed,  these 
two  important  doctrines  :  namely,  that  of  redemption 
by  the  Son  of  God,  and  sanctification  hy  his  Spirit,  ap- 
plying that  redemption  to  us,  are  frequently  joined 
together,  though  in  various  expressions,  as  the  main 
peculiar  principles  of  revelation.  The  other  most  es- 
sential doctrines,  that  may  be  some  way  distinguished 
from  them,  are  either  evidently  included  in  them,  or 
have  a  necessary  connexion  with  tliem. 

The  change  wrought  oi.  the  heart  of  a  sinner,  when 
lie  turns  from  sin  to  God,  is  represented  in  scripture 
a.s  the  greatest,  the  most  desirable  and  most  impor- 
tant change  in  the  world.  It  is  called  regeneration, 
or  a  new  birth.  They,  whose  hearts  are  thus  changed, 
are  said  to  become  new  creatures  :  old  things  are  done 
away,  and  all  things  are  become  nev/.  Th"ey  are  said 
to  have  their  hearts  of  sione  taken  av/ay,  and  hearts 
of  flesh  given  them,  and  to  have  their  hearts  circum- 
cised to  love  the  Lord  their  God,  with  all  their  heart 
and  soul.  They  are  said  to  put  off  the  old  man,  and' 
to  put  on  the  new  man  ;  to  be  quickened,  and  as  it 
were,  raised  from  the  dead.  There  are  people  who 
cannot  relish  the  scripture  style,  concerning  this  im- 
portant change  :  yet,  some  noted  Deistical  author?, 
have  thought  fit  to  adopt  some  of  these  strong  expres- 
sions, in  speaking  of  those  who  attain  to  solid  virtue, 
according  to  their  notion  of  it.  They  say  that  sacli 
men  are  truly  new  creatures. 

The  scriptures  which  express  the  change  in  view, 
in  the  manner  just  now  mentioned,  affirm  it  To  be  the 
effect  of  an  internal  divine  operation.  Some  scriptures 
mention  the  power  and  operation  of  God  in  more  gen- 
eral expressions  ;  other  scriptures  make  particular 
mention  of  the  Holy  Ghost.  It  is  reasonable  to  explain 
the  former  sort  of  scriptures  by  the  latter  ;  and  scrip- 
lure  testimonies  of  both  sorts  are  proofs  of  the  doctrine 
of  grace.  A  great  number  of  the  scriptures  which 
contain  that  doctrine,  may  be  reduced  to  the  follow- 
ing classes.  Some  of  them  treat  of  the  beginning  of 
holiness,  or  of  spiritual  life  :  others  of  its  continuance 


232  Tht  Scrijiture  Doctrine 

and  progress.  Again,  some  scriptures  ascribe  to  the 
Spirit  of  God,  the  work  of  sanctification,  or  of  the  new 
creation  in  general  ;  others  make  particular  mention 
of  the  chief  parts  of  it. 

Thus,  as  to  the  beginning  of  spiritual  life,  we  are 
taught  that  sinners  are  saved  by  the  Vv'ashing  of  rege- 
neration, and  renewing  of  the  Holy  Ghost,  which  God 
sheds  abroad  abundantly  through  Jesus  Christ,  Titus 
iii.  and  that  except  a  man  be  born  again  of  water, 
and  of  the  Spirit,  he  cannot  enter  into  the  kingdom  of 
God,  John  iii.  To  the  same  purpose,  are  the  follow- 
ing expressions,  relating  to  the  same  subject.  Of  his 
own  v/ ill  begat  he  us  with  the  word  f.f  truth,  that  we 
should  be  a  kind  of  first  fiuits  of  his  creatures,  James 
i.  18.  To  as  many  as  received  him  [v:z.  Christ)  gave 
he  power  to  become  the  sons  of  God  ;  which  were 
born,  not  of  blood,  nor  of  the  will  of  the  fiesh,  but  of 
God.  And  when  the  prophets  Jeremiah  and  Ezekiel, 
describe  the  great  blessings  of  the  new  covenant,  the 
divine  promises  run  thus  :  I  will  put  my  la.w  in  their 
inward  parts,  and  write  it  in  their  hearts,  Jer.  xxxi. 
33.  A  new  heart  also  will  I  give  vou,  and  a  new 
spirit  will  I  put  within  you,  and  !  will  take  r.v.'ay  the 
^tonv  heart  out  of  your  flesh,  and  I  will  p^ivc  vcu  liU 
heart  of  fiesh;  and  I  v.-:il  put  my  Spirit  witi>in  yon, 
and  cause  you  to  walk  in  my  statutes  :  arid  ye  shall 
keep  my  judgments,  and  do  them,  Ezek.  xxxvi.  26,  27. 

These,  and  the  like  scriptures,  ascribe  to  the  Spirit 
of  God  the  be^iinniup'  of  holiness,  and  some  cf  them 
I'lainly  enough  asci  ibe  to  hiin  also,  the  continuance  of 
it.  But  this  second  point  is  asserted  more  directly  in 
various  other  places.  Real  Christians  are  said  **  to  be 
kept  by  the  power  of  God  through  faith  to  salvation." 
]Ie  wuo  ''  begins  the  good  work,  carries  it  on  to  the 
day  of  the  Lord."  Our  Saviour,  speaking  cf  every 
branch  in  him  that  brings  forth  fruit,  says,  that  '*  his 
Father  will  purge  it,  that  it  may  bring  forth  inore 
fruit."  When  Paul  is  praying  m  behalf  of  the  Ephe- 
sians,  wl:o  had  already  begun  a  course  of  sincere  ho- 
liness, he  prays  '^  they  might  be  made  to  know  tlu- 
exceeding   grea^iess    o'^  God's    power  towards  them 


of  Divine  O^aci..  S3 


(-) 


ihat  believe."  The  same  apostle  tells  us  iljat  sincere 
Christians,  *^  beholding  the  glory  of  the  Lord  as  in  a 
glass,  are  changed  into  the  same  image  from  glory  to 
glory,  even  as  by  the  Spirit  of  the  Lord."  These 
expressions  evidently  ascribe  to  the  Spirit  of  God,  that 
faith  by  which  we  behold  his  glory,  and  that  holiness 
which  consists  in  conformity  to  him  :  and  our  perse- 
verance and  progress  in  it. 

There  are  various  scriptures  which  ascribe  to  the 
Spirit  of  God  the  work  of  sancrification,  or  of  t'lie  new 
creation,  in  general  terms,  which  prove  that  both  the 
beginning  and  continuance  of  holiness,  are  the  effects 
of  his  power.  To  tins  pnrpo-^e  are  the  following  testi- 
monies. '*  Ye  are  washed,  ye  are  sanctified,  ye  are 
justified,  in  the  name  of  the  Lord  Jesus,  and  by  the 
Spirit  of  our  God.  Sanctify  them  by  thy  truth,  thy 
word  is  truth."  Here  God's  word  is  aiiirnied  to  be 
the  means  of  lioliness  ;  but  God  himselC  is  plainly  said 
to  be  the  ca^ise  of  it.  We  arc  exhorted  to  work  out  our 
salvation  with  fear  and  trembling,  bccfiU'-,e  it  is  God 
who  worketh  in  us,  both  to  will  and  to  do  of  iiis  good 
pleasure.  We  have  expressions  very  like  tliese,  in 
the  Psalms,  where  we  are  told  that  the  Lord's  people 
shall  be  willing  in  the  day  of  his  power.  The  Spirit 
of  God  is  supposed  to  be  the  cause  of  all  the  parts  ol 
holiness,  where  God  promises  to  write  his  laws  on  our 
hearts,  and  to  cause  us  to  walk  in  his  statutes.  Ac- 
cordingly a  holy  life,  and  a  holy  walk,  are  called  in 
scripture  style,  living  in  the  Spirit,  and  walking  in  the 
Spirits  The  efficacy  of  God's  Spirit  on  the  Christian's 
walk  is  explained  by  the  scriptures,  vv'hich  treat  of  his 
efficacy  on  the  Christian's  heart.  The  apostle  tells  the 
pious  Corinthians,  that  they  v.'ere  manifestly  declared 
to  be  the  epistle  of  Christ,  written  not  v/itli  ink,  but 
with  the  Spirit  of  the  living  God  :  n(jt  in  tables  of 
stone,  but  in  fieshly  tables  of  the  lieart.  Hence,  sin- 
cere Christians  are  called  the  temples  of  the  Holv 
Ghost,  and  he  is  said  to  dwell  and  abide  in  the^m  — 
The  apostle  tells  the  Romans,  that  if  any  man  have 
not  the  Sjiirit  of  Christ,   lie  is  none  of  his.     No  word.T 

U  2 


231  Tke  Scr}piure  Doctrine 

could  give   a  more  peremptory  decisio!;,  coiiC^rning 
the  necessity  of  divine  grace. 

These,  and  the  like  scriptures,  speak  of  the  Spirit  of 
God  as  the  cause  and  author  of  holiness  in  general. — 
There  are  other  scriptures,  which  make  particular  men- 
tion of  some  chief  parts  of  it,  and  ascribe  them  to  the 
energy  of  the  Grace  or  Spirit  of  God.  When  the  apos- 
tle Paul  is  exhorting  the  Galatians  to  the  study  of  ho- 
liness, he  makes  particular  mention  of  various  holy 
dispositions,  and  expressly  calls  them  the  fruits  of  the 
Spirit.  The  fruit  of  the  Spirit  is  love,  joy,  peace, 
long-suffering,  gentleness,  goodness,  faith,  meekness, 
temperance. 

The  grace  of  God  is  in  many  scriptures,  represented 
as  the  cause  of  faith  :  Paul  prays  for  the  Thessalonians, 
that  God  would  fulfil  all  the  good  pleasure  of  his  good- 
n'ess,  and  the  work  of  faith  with  power.  He  prays 
for  the  Ephesians,  that  God  would  strengthen  them 
with  might  by  his  Spirit  in  the  inner  man,  that  Christ 
might  dwell  in  their  hearts  by  faith  ;  he  prays  for  the 
Romans,  that  God  would  fill  them  with  joy  and  peace 
in  believing,  that  they  might  abound  in  hope,  through 
the  power  of  the  Holy  Ghost,  This  is  a  plain  warrant 
to  seek  the  grace  of  God,  to  fill  our  hearts  with  faith, 
in  order  to  a  fulness  of  solid  joy  and  peace.  Christ  is 
called  the  Author  and  finisher  of  our  faith.  And  when 
God  is  said  to  keep  us  by  his  power  through  faith  to 
salvation  ;  this  plainly  implies,  that  as  his  power  is  the 
cause  of  owr  salvation,  it  is  also  the  cause  of  that  faith 
which  is  a  principal  means  of  it.  Farther  evidences 
of  this  particular  point  will  occur  afterwards,  in  con- 
sidering the  doctrine  of  divine  enlightening  grace,  or 
of  these  divine  operations  which  are  needful,  in  order 
ta  right  views  and  apprehensions  of  the  objects  of  faith. 

As  to  repentance,  which  is  inseparable  from  true 
faith,  Christ  is  said  to  be  a  Prince,  exalted  to  give  re- 
pentance, as  well  as  remission  of  sins.  Some  pretend 
that  this  only  implies,  that  Christ  gives  great  encour- 
agement to  repentance,  by  promises  of  pardon.  But 
though  giving  such  encouragement  to  repentance  be  a 
great  act  of  mercy,  it  is  evident  from  many  scripture;?. 


of  Divine  Grace,  23i> 

that  Christ  is  the  Author  of  repentance  on  other  ac- 
counts, than  merely  by  his  proposing  motives  to  it. — 
When  God  promises  to  take  away  the  heart  of  stone, 
or  the  hard  heart,  this  implies  a  promise  of  giving  a 
heart  on  which  the  motives  and  encouragements  to  re- 
pentance shall  make  a  due  impression.  It  implies  a 
promise  of  working  in  the  hearts  of  sinners  suitable 
sorrow  for  sin,  and  hatred  of  it.  When  God  promises 
that  the  house  of  David  and  inhabitants  of  Jerusalem 
would  mourn,  as  one  mourns  for  a  first-born,  this  is 
ascribed  to  the  pouring  down  the  Spirit  of  Grace  and 
supplication  for  that  end. 

That  divine  grace  is  the  cause  of  divine  love,  is  evi- 
dent from  all  the  scriptures,  which  teach  that  the  Spirit 
of  God  is  the  author  of  holiness,  and  that  the  love  of 
God  is  the  chief  part  of  it.  But  there  are  various  scrip- 
tures which  speak  more  particularly  of  this  important 
subject.  Thus,  we  are  taught  that  *'it  is  the  Lord  that 
circumcises  mens'  hearts  to  love  the  Lord  their  God, 
that  he  directs  men  to  the  love  of  God,  that  his  Spirit 
strengthens  men  in  the  inner  man,  that  they  may  be 
rooted  and  grounded  in  love,  and  that  he  sheds  abroad 
the  love  of  God  in  men's  hearts." 

Various  scriptures  shew,  that  we  are  warranted  to 
seek  the  grace  of  God,  in  order  to  that  love  which  we 
owe  to  our  neighbours,  as  well  as  that  love  we  owe 
to  God.  In  the  passage  above  cited,  where  the  apos- 
tle mentions  to  the  Galatians  a  good  many  of  the  fruits 
of  the  Spirit,  he  mentions  various  good  dispositions, 
which  are  included  in  that  charity  which  we  owe  to 
our  fellow-creatures,  peace,  long-suffering,  gentleness, 
goodness,  meekness.  The  apostle  Peter  tells  the  Chris- 
tians he  writes  to,  that  they  had  purified  their  souls, 
in  obeying  the  truth,  through  the  Spirit,  unto  unfeigned 
love  of  the  brethren.  These  expressions  suppose  that 
the  persons  spoken  of,  were  active  and  diligent  in  the 
study  of  brotherly  love,  and  in  purifying  thcjr  souls 
from  the  evils  that  are  opposite  to  it.  But  at  the  same 
time  it  is  plainly  supposed,  that  they  were  active  in 
dependence  on  God's  Spirit,  to  whom  their  activity  and 
success  are  ascribed.     The  grace  of  God  is  sti-11  repre- 


2ofi  The  Scripture  Doctrine 

sented  in  scripture  as  the  source  of  true  wisdom  ;  wc 
are  expressly  and  particularly  directed  to  apply  to  God 
for  it  ;  and  hence,  true  wisdom  is  called  the  wisdom 
that  is  from  above.  This  wisdom  is  described  by  the 
apostle  James  as  first  pure,  then  peaceable,  gentle, 
easy  to  be  entreated,  without  partiality,  and  full  of 
good  fruits.  This  plainly  supposes,  that  we  are  to 
seek  from  above  not  only  suitable  affections  towards 
God,  but  also  all  manner  of  suitable  good  dispositions 
towards  our  fellow-creatures,  and  fellow-Christians, 

The  scripture  warrants  us  to  seek  the  Spirit  of  God, 
to  assist  us  in  every  duty,  and  against  every  sin.  It 
teaches  us,  that  He  helps  our  infirmities  in  prayer,  and 
that  this  help  is  very  necessary  to  us  :  hence,  he  is  cal- 
led the  Spirit  of  grace  and  supplication,  and  we  are 
commanded  to  pray  in  the  Holy  Ghost.  This  plainly 
implies,  that  as  in  prayer  we  must  seek  his  sanctifying 
grace,  in  order  to  all  other  duties  ;  so  we  must  ac- 
knowledge and  depend  on  his  assistance,  for  the  right 
discharge  of  the  duty  of  prayer  itself.  This  is  evi- 
dently implied  in  the  scripture  account  of  access  to 
God.  It  teaches  us  that  all  true  Christians  have  access 
tothe  Father,  through  the  Mediator,  by  oneSpirit,  Epli. 
ii.  18,  Then  again,  as  to  the  duty  of  praise,  when 
Christians  are  exhorted  to  be  much  employed  in  the 
praises  of  God,  they  are  exhorted  to  be  filled  with  the 
Holy  Ghost,  Their  being  filled  with  the  Holy  Ghost 
is  not  spoken  of,  merely  as  a  privilege  which  CTod  pro- 
mises, but  as  a  duty  which  he  requires  This  implies, 
that  it  is  their  duty  to  seek  the  assistance  of  the  Holy 
Ghost  by  earnest  supplication,  and  by  the  diligent  use 
of  all  appointed  means. 

All  the  good  dispositions  which  are  included  in  sin- 
cere love  to  God  and  our  neighbours,  arc  active  prin- 
ciples and  sources  of  good  works,  2  Thess.  ii.  i7.  Ac- 
cordingly, we  arc  warranted  to  seek  the  grace  of  God, 
to  establish  us  in  every  good  word  and  work,  Titus  xi. 
that  Christ  may  purity  us  to  himself  a  peculiar  peo})le, 
zealous  of  good  works,  Titus  ii.  and  that  we  may  be 
God's  workmanship,  created  in  Christ  Jesus  unto  good 
works,  which  he  hath  before  ordained  that  we  should 


QJ  Dhine  Grace.  237 

walk  in  them,  Eph.  ii.  Thus  are  we  directed  to  acknow- 
ledge a  creating  power,  uniting  sinners  to  the  Redeem- 
er, and  thereby  implanting  and  cherishing  these  good 
dispositions,  which  are  the  sources  of  good  works.  We 
are  taught  in  like  manner,  that  it  is  through  the  Spirit 
of  God  that  Christians  maintain  a  conflict  against  these 
remainders  of  sin,  which  have  always  a  tendency  to 
the  contrary  evil  works.  If  y^^  walk  after  i/ie  Spirit,  ye 
shall  not  fulfil  the  lusts  of  the  flesh.  If  ye,  through  the 
Spirit y   mortify  the  deeds  of  the  body,  ye  shall  live. 

There  are  various  other  evidences  of  the  reality  and 
necessity  of  divine  grace,  in  the  scriptures  which  treat 
of  our  sinful  weakness  and  insiitficiency  of  ourselves, 
for  what  is  spiritually  good.  Our  Sitviour  tells  his  dis- 
ciples, that  without  him  they  could  do  nothing.  It  is 
owned  that  external  good  actions  may  be  performed 
by  the  worst  of  men.  But  an  action  cannot  be  truly 
conform  to  the  divine  law,  unless  the  inward  princi- 
ples whence  it  proceeds  be  conform  to  it.  That  di- 
vine standard  should  regulate  the  principles  and  ends 
of  our  r.ction<:,  and  consequently  the  prevalent  habitual 
dispositions  of  ihe  soul.  This  is  not  only  evident  from 
scripture,  but  from  the  chief  practical  principles  of  na- 
tural relieion.  It  is  a  principle  of  natural  religion  that 
the  law  of  God  reaches  the  heart. 

The  scriptures  which  have  been  adduced,  and  many 
others,  prove  that  holiness  is  the  effect  of  divine  ope- 
ration. They  prove  also  that  that  f-peration  is  inward 
and  eiFectual  ;  or,  that  it  is  an  energy  exerted  imme- 
diately upon  the  heart,  and  of  such  power  as  to  triumph 
over  oppositions.  These  points  are  denied  by  many 
who  own  the  divine  authority  of  the  scriptures.  They 
advance  various  exceptions  against  the  arguments 
drav/n  from  the  scriptures  above-mentioned,  or  other 
scriptures  of  the  like  import,  for  internal  efficacious 
grace.  They  pretend  that  these  scriptures  only  prove 
in  general,  that  God  is  the  Author  of  holiness  ;  but  not 
that  he  produces  it  by  any  such  internal  operation  as 
others  affirm  to  be  necessary.  In  order  to  prevent 
mistakes  about  this  matter,  it  may  be  proper  to  ob- 
serve the  following  things. 


238  The  Scripture  Doctrine, 

They  who  maintain  inward  and  effectual  grace,  own 
the  necessity  of  means;  It  is  evident  from.scripture, 
that  as  the  Spirit  of  God  is  the  cause  of  holiness,  his  word 
is  the  mean  of  it.  Yea,  not  only  the  Word  of  God,  but 
also  the  various  dispensations  of  his  providence  arc 
subservient  to  the  operations  of  his  grace  }  his  word 
contains  necessary  instructions  and  motives,  and  his 
providence  frequently  awakens  men  to  a  careful  con- 
sideration of  these  things.  This  is  owned  on  all  hands. 
But  they  who  assert  internal  operations  of  grace  main- 
tain, ihat  the  necessity  and  manifold  usefulness  of  means 
does  Ubt  give  them  a  sufFiciency  to  change  and  sanctify 
the  heart.  They  maintain  that  the  }X)wer  of  sin 
makes  men.  stand  in  need  of  the  power  of  inward  di- 
vine opeiation  to  siibdiie  it  :  and  that  it  is  such  divine 
"Operation  that  makes  outv.ard  in^.tructions  and  provi- 
dences have  a  cue  effect  on  the  heart. 

On  the  other  hand,  they  v/ho  oppose  not  only  all 
€ffec!ual  but  all  inuaid  operations  of  grace,  make  God 
the  Author  of  holiness,  only  because  he  is  the  Author 
of  all  the  outward  instructions  and  providences  that 
are  means  of  it.  Many  of  their  explications  and  ar- 
gumicnts  for  their  scheme  seem  to  amount  to  this.  If 
there  are  any  other  divine  operations,  which  contri- 
bute to  our  sanctification,  different  from  all  inward 
energy  on  the  heart,  then  it  follows  that  without  ad- 
mitting any  such  energy,  God  may  be  acknowledged 
to  be  the  Author  of  all  holiness  ;  and  the  scriptures 
which  ascribe  it  to  him  sufficiently  accounted  for,  with- 
out allowing  any  immediate  divine  interposition  in  re- 
storing the  divine  image.  Now  as  we  are  said  to  be 
sanctified  by  God's  word,  it  is  evident  that,  as  God  is 
the  Author  of  his  own  word,  he  is,  on  that  account, 
the  Author  of  all  the  good  effects  of  it.  By  his  Spirit 
he  taught  and  inspired  the  penmen  of  the  scriptures, 
and  the  first  teachers  of  the  gospel ;  and  by  his  Spirit 
he  confirmed  their  divine  mission.  Then  again,  by  his 
providence  he  brings  his  word  to  our  door,  and  puts  us 
in  circumstances  fit  to  excite  us  to  the  serious  conside- 
rations of  it.  These  are  gracious  or  merciful  divine 
operations^  and  they  are  divine  operations  which  conr" 


of  Divine  Grace.  259 

tribute  to  the   sanctification  of  the  hearts  and  lives  of 
sinners,  and  to  which  the  honour  of  all  the  good  effects 
of  God's  word  is   chiefly  to  be  ascribed.     These  are 
sanctifying  operations,  by  which  God  instructs  us,  rea- 
sons with  us,  and  persuades  us  to  repent,  and  to   be- 
lieve and  turn  holy  ;  and  therefore,  according  to  the 
men  whose  sentiments  we  are  now  considering,  there 
is  no  need  for  supposing  any  other  sanctifving  operation 
as  an  ordinary  and  necessary  work  of  the  Holy  Ghost. 
In  considering  these  objections,  it  is  proper  for  avoid- 
ing mistakes   and  prejudices,  to   consider  the  conces- 
sions made  by  those  who  assert  internal  operations  of 
grace.     They  own  that  the    external  operations  just 
now  mentioned,  are  real  acts  of  grace,  as  that  word 
imports  free  favour,  and  undeserved  goodness.     It  is 
great  goodness  in  God  to  make  such  offers  and  proposals 
as  he  makes  in  the  gospel,  and  to  enforce   them  with 
such  persuasives.    These  outward  instructions  and  mo- 
lives  have  ofttimes  many  good  and  desirable   effects 
even  where  they  have  not  all  the  effect  they  ought  to 
have.     Ofttimes  where  they  do  not  prevail  with  men 
to  turn  from  sin  to  God,  with  their  whole  heart,  yet 
they  restrain  them   from  many  sins  and  excite  them  to 
do  many  good  things.     Thus  they  bring  men    such  a 
length,  that,  according  to  the  scripture  style  on  this 
subject,  they  are  not  far  from  the  kingdom  of  heaven. 
These   inferior  good  effects  of  outward   instructions 
have  a  tendency  to  mens*  real  conversion  to  God.     If 
the  law  of  nature  as  vi^ritten  on  mens*  hearts  have  ma- 
ny good   effects  in  human   society  ;  the   clear  repro- 
mulgation    of  that  law  in  scripture,  with  all  the   ad- 
ditional motives  of  the  gospel  revelation  inforcing  it, 
has  far  superior  effects  even  on  many  of  those  who  do 
not  comply  with  the  call  of  the  gospel  with  their  whole 
heart.    It  ought  to  be  owned  also,  thut  all  the  good  ef- 
fects, both  of  the  light  of  nature,  and  of  the  light  of 
ihe  gospel  should  be  ascribed  to  the  goodness  of  God. 
He  is  the  author  of  all  the  good  effects  of  the  outward 
instructions  of  his  word,  and  of  the  various  dispensa- 
tions of  his  providence. 

But  it  must  be  stiH  owned,  that  all  the  efficacy  of 


240  The  Scripture  Doctrine 

these  external  means  consists  in  explications  and  evi- 
dences of  our  duty,  and  the  proposal  of  proper  mo- 
tives to  it.  The  motives  proposed  by  the  word  and 
providences  of  Gcd,  are  in  themselves  unspeakably 
powerful.  They  are  incomparably  stronger  than  all 
motives  that  can  be  proposed  to  the  contrary.  But  the 
more  powerful  these  motives  are  in  themselves,  the 
more  powerful  must  that  depravity  or  liardness  of 
heart  be  which  is  proof  against  them.  Experience 
proves  that  the  obstinacy  of  mens'  hearts  is  found  too 
strong  for  them  every  day.  This  is  a  good  argument 
that  though  external  divine  operations  propose  power- 
ful motives,  we  need  internal  operation  to  dispose  the 
heart  to  yield  to  them,  and  comply  with  them.  It  is 
true  that  though  such  favour  is  necessary  for  our  good, 
this  does  not  prove  that  it  is  necessary  for  God  to  be- 
stow it.  God  is  not  obliged  to  bestow,  on  creatures 
deserving  punishment,  all  that  is  necessary  for  their 
happiness.  But  if  such  divine  operation  is  indeed  ne- 
cessary for  us,  and  unspeakably  desireable  ;  it  is  our 
duty  to  consider  whether  God,  of  his  rich  mercy,  has 
given  us  sufficient  warrant  to  seek  after  it,  and  encou- 
ragement to  hope  for  it.  They  who  deny  this,  pretend 
that  the  divine  operations  to  which  the  scriptures  as- 
cribe our  sanctification,  are  only  the  outward  opera- 
tions above  mentioned.  Whether  this  be  a  just  inter- 
pretation of  the  scriptures  above  adduced,  and  of  tlie 
like  scriptures,  or  not,  may  appear  from  the  following 
considerations. 

The  manner  of  expression  made  use  of  in  the  scrip- 
tures in  view  evidently  denotes  an  inward  energy  ex- 
erted on  the  hearts  and  souls  of  men,  ditterent 
from  all  outward  operation  whatever.  In  these 
Scriptures  God  is  said  to  strengthen  men  with  might 
by  his  Spirit  in  the  inner  man,  to  v.rite  his  law  on 
their  hearts,  and  to  put  it  in  their  inward  parts,  to 
circumcise  their  hearts,  to  take  away  the  hard  or 
stony  heart,  and  to  give  a  heart  of  flesh,,  to  open 
the  heart,  to  shine  into  the  heart,  to  purify  the 
heart,  and  to  give  a  new  heart  and  right  spirit. — 
Th(?y  who  are   sanctified    are   said    to   be  the  epistle 


of  Divine  Grace.  241 

tif  Christ  written  with  the  Spirit  of  the  living  God  ; 
not  in  tables  of  stone,  but  in  fleshly  tables  of  the 
heart.  The  Spirit  of  God  is  said  to  be  given  them, 
to  be  poured  on  them,  to  be  put  within  them,  to 
dwell  in  them,  to  abide  in  them,  ro  make  intercession 
for  them,  and  tQ.shed  abroad  the  love  of  God  in  their 
hearts.  They  are  called  the  temples  of  the  Holy 
Ghost,  they  are  said  to  live  by  him,  and  to  be  led  by 
him. 

These  and  the  like   scripture  expressions   contain  a 
variety  of  strong  arguments   for   internal   sanctifying 
operations.     If  the  scripture  had  only  affirmed  in  gene- 
ral that  God  was  the  author  of  all  spiritual  good  or  of 
all  holiness,  there    might  have   been   more  colour  for 
pretending  that  he   is  the    author  of  holiness   only  be- 
cause he  is  the  author  of  all  the  outward   means  of  it, 
vBut  the  expressions  just  now  cited,  and  others   of  the 
like  import,  contain   as   clear  and  strong  assertions  of 
inward    operations  of  the  divine  Spirit  as    any  wcrd^ 
that  can  be  devised  for  that  purpose.     It  is  impossible,, 
consistently  with    any  just  rules  of  interpretation   of 
words,   to  understand  the  above  expressions  about  in- 
ward operations  of  God's  Spirit   on  the  heart  or  the 
inner  man,  as   mcatu  only  of  tiic   outward  operations 
of  God's  providence,  favouring  us  with  the  gospel  or 
circumstances  fit  to    excite    our  attention  to    it.     It  is 
no  less  unreasonable    to  understand   these  expressions 
as  meant  only  of  tiie  o])erations  of  God's  Spirit  on  the 
heart  of  the  first  teachers  of  the  gospel  who  were  in- 
spired.    It  is  true  indeed  that  all  who  are  sanctified  by 
God's  word  reap  the  benefit  of  that  inspiration.     But 
the  scriptures    in   view  plainly    assert    an   operation  of 
God's    Spirit,  not    merely  on    ihe    hearts    of  tlie  first 
teachers  of  the  gospel,  but  of  all   who  are  afterwards 
sanctified  by  it. 

The  divine  operations  to  wr.ich  the  scriptures  as- 
cribe mens'  sanctification,  are  frequently  spoken  of  as 
blessings  which  tney  who  enjoy  the  gospel  may  be 
destitute  of,  but  which  they  ought  earnestly  to  seek 
after.  The  apostle  speaks  of  peop}e  who  enjoyed  the 
gospel,  bi.Tt  were  .sensual,  not  Imving  the  Spirit,     To 


242  The  Scripture  Doctrine 

have  the  Spirit  of  God  does  not  therefore  signify  the 
same  thing   as  to   have  tlie    gospel,    or  the   scriptures 
which  the  Spirit  of  God  dictated  and  confirmed.    Sanc- 
tifying operations    are    very  frequently    spoken    of    as 
blessings  which    they   who    have  the   gospel  already, 
and    which  even    real    Christians,    should   seek    from 
God  by    earnest   prayer    and   supplication.       A  great 
many  of  the  prayers  contained  in  scripture  are  prayers 
of  this  kind.     When  the  apostle  Paul  is  praying  in  be- 
half of  the  Eph^sians  that  Gc-d  would  strengthen  theixi 
with  might,  in  the  inner  man,  that  Christ  might  dwell 
in  their  hearts  by  faith,  and  that  they  might  be  rooted 
and  grounded   in  love  ;   he  is  not  praying   merely  that 
God  would  bless  them  with  the  outward    instructions 
of  the  gospel,  which  contain  so   powerful  motives    to 
faith  and   love.     These  are  inestimable  blessings,   but 
they  were  blessings  which  the    Ephesians  enjoyed  al- 
ready.    The  apostle  is  there  praying  for   people  who 
did    not  want  the  outward    revelation   of  the  gospel, 
and  he  is  not  praying  for  any  new  outward  revelation 
to   them.     The   like  may  be  said  of  other  prayers  for 
sanctifying  grace   mentioned    in    the  scriptures   above 
adduced,  and  in  many    other   scriptures.     Thus  when 
the   apostle  prays  for    those  to   whom  he  writes,  that 
God  would  sanctify  them    wholly  in    soul,  body,  and 
spirit,  that  he  would  work  in  them   the  work  of  faith 
with  power,  and  that  he  would    direct  their  hearts   ta 
the  love  of  God  ;   and   when  the    Psalmist   prays   that 
God  would  create    in  him  a  clean    heart,  and  renew  a 
right  spirit  within  him  ;  these  and  the  like  prayers  can- 
not be  understood   as  petitions  for  outward  revelation 
and  mstruction,  but  for  that  inward  operation  of  grace, 
that    makes  all    instruction  eifeciual.     Nor  caii    these 
prayers   be   understood    only  as  petitions  for  external 
operations  of  providence  putting  us  in  the  most  advan- 
tageous circumstances.     It  is  true  indeed  that  in  pray- 
ing  for  holiness,   we  are  warranted    and  required   to 
pray  not  only  for    inward  operations    of  God's  Spirit, 
but    also  that   God    in   his    providence  may  graciously 
deal  with  us  in  that  manner  that  is  most  subservient  to 
his  glory  and  par  highest  interest.     But  if  prayers  for 


of  Divine  Grace.  24'5 

sanctification  were  only  prayers  for  advantageous  out- 
ward circumstances,  a  man  could  not  seek  to  obtain 
any  sanctifying  grace  from  God  while  he  continues  in 
the  circumstances  he  is  in  at  present  :  besides  that  the 
expressions  in  the  prayers  in  view,  as  svas  observed 
before,  evidently  carry  a  meaning  very  different  from 
petitions  relating  merely  to  any  outward  circumstances 
whatever. 

The  prayers  in  scripture  for  the  sanctification  of  the 
Holy  Ghost  cannot  be  applied  to  his  operations  in  in- 
spiring the  first  publishers  of  tiie  gospel,  and  confirm- 
ing their  mission.  These  operations  are  very  suitable 
matter  of  praise  and  thanksgiving,  but  not  of  prayer. 
These  are  tilings  long  ago  nnst,  w jiere  as  prayer  must 
relate  to  things  to  come  ;  tliat  is  to  say,  either  to  bles- 
sings which,  we  want,  or  the  continuance  and  increase 
of  tho^e  we  have. 

The  sanctif)  ing  operations  mentioned  in  the  scrip- 
tures in  view,  are  represented  as  peculiar  to  sincere 
Christians,  and  as  having  a  certain  conntxi'n  with  true 
faith  and  holiness  ;  which  cannot  be  said  of  the  out- 
ward divine  operations  to  which  some  people  restrict 
the  grace  of  God.  When  Paul  speaks  of  the  power  of 
God's  sanctifying  grace  he  calls  it  the  exceeding  great- 
ness of  God's  power  towards  them  that  believe  :  Eph. 
i.  19.  Whereas  these  external  operations  of  God's 
power  are  common  to  them  who  believe,  with  others 
who  do  not  believe.  In  the  scripture  style,  when  men 
are  said  to  have  or  to  want  the  Spirit  of  God,  it  implies 
that  they  have  or  want  his  sanctifying  grace.  The 
apostle  John  says,  that  they  who  have  the  Spirit  of 
Christ  ffiven  them  may  thereby  know  that  he  dwells  in 
•them,  which  evidently  implies  that  they  may  thereby 
kno^v  their  interest  in  him.  This  evidently  proves 
that  to  have  the  Spirit  of  Christ  is  a  very  different 
thing  from  mens'  having  the  best  outward  instructions, 
or  being  in  the  most  favourable  outward  circumstan- 
ces. Many  who  have  enjoyed  these  outward  advan- 
tages have  notwithstanding  continued  in  their  impeni- 
tence. The  sanctifying  operations  of  God's  Spirit 
must   therefore  be  verv  different  from   these   outward 


344  Tlu  Scrijilurc  Docirint 

operations  by  which  some  people  explain  them.  Thsi 
sanctifying  grace  has  a  certain  connexion  with  salva- 
tion and  holiness  is  evident,  from  the  whole  tenor  of 
scripture-doctrine  concerning  it  :  but  that  these  exter- 
nal operations  have  not  such  a  connexion  with  it  is 
evident  both  from  scripture  and  from  the  experience 
of  all  ages. 

In  the  next  place  sanctifying  operations  are  in  scrip- 
ture expressly  distinguished  from  the  external  propo- 
sals of  the  gospel.  When  it  is  said  that  Paul  planted, 
and  Apollos  watered,  it  is  implied  that  the  outward  in- 
struction s  of  the  gospel  were  proposed  and  inculcated 
by  them.  It  is  added,  that  neither  is  he  that  planteth 
any  thing,  nor  he  that  watereth,  but  God  that  giveth 
the  increase.  This  plainly  distinguishes 'the  outward 
operations  of  providence,  which  blessed  the  Corinthi- 
-ans  with  the  instructions  of  the  gospel  from  the  inward 
operations  of  his  grace,  vvhich  made  them  effectual. 
The  apostle  does  not  merely  affirm  that  God  was  the 
author  of  the  gospel,  but  that  he  was  the  cause  of  its^ 
success.  The  preaching  of  the  cross  is  said  to  be  to 
them  who  are  saved  by  the  power  of  God,  and  the 
gospel  is  called  the  power  of  God  to  salvation,  to  evtry 
one  who  believes.  These  and  the  like  scriptures  can- 
not be  understood  merely  of  the  power  which  wrought 
miracles  to  confirm  the  gospel.  These  indeed  were 
valuable  blessings  ;  but  ihey  v/ere  common  to  them 
who  believedand  who  were  saved,  with  others.  These 
scriptures  therefore  plainly  denote  a  divine  power  ac- 
companying the  gospel  in  a  peculiar  manner  in  the 
hearts  of  these  who  complied  with  the  design  of  it. — 
But  £uch  scriptures  concerning  the  fewer  of  God  to- 
\\2rds  them  that  believe,  do  not  imply  that  sanctifying 
grace  is  only  the  consecjuente  of  faith.  It  is  frequents 
iy  affirmed  to  be  the  cause  of  it.  Thus,  as  was  ob- 
served before,  Paul  prays  for  tlie  Thessalonians,  that 
God  v/ould  work  the  work  of  faith  with  power.  Va- 
2  ious  other  proofs  of  this  point  were  mentioned  be- 
fore, and  more  of  them  will  come  under  consideratioB 
afterwards. 

The  scriptures,  just  now  mentioned  and  illustrated^ 


give  liglit  to  various  others  which  treat  of  a  uivinc 
power  making  the  gospel  successful.  They  shew  that 
such  scriptures  are  not  to  be  understood  only  of  exter- 
nal miraculous  operations,  excepting  where  the  words 
made  use  of  import  such  a  limitatioUr  Thus  when 
Paul  tells  the  Thessalonians  that  the  gospel  cauip  to, 
them  not  only  in  word,  but  in  pow^r,  and  in  the  Holy 
Ghost  i  it  is  not  reasonable  to  restrict  this  to  the  pow- 
er exerted  in  working  of  miracles..  Seeing  various 
scriptures  contain  particular  assertions  of  an  inward 
operation  of  div'ine  power  accompanying  the  gospel,, 
the  scriptures  whicii  speak  of  the  gospel  coming  in 
power,  in  more  general  terms,  ought  to  be  explained 
by  these  other  scriptures  which  are  more  particiilar.--r- 
This  is  agreeable  to  (he  most  uncont^s-ted  rules  of  in-ter»- 
pretation,  Ind-eed  the  scripxvgre  last  cited  contains  in- 
trinsic proofs  lA^  its  being  meant  of  inward  divine  ope- 
ration. When  it  is  saicl  that  the  gospel  came  to  th-a-t 
people  in  power^  and  in  rue  Holy  Gho.^t,  what  is  ad- 
ded imports  tliat  they  Wccre  brought  to  conformity  to 
God  in  holiness.  It  is  said  tiiey  became  &Uo\vers  of 
the  Lord.  This  is  an  effect  not  to  be  accoui?rt-ed  fo.r 
jnecrely  from  their  seeing  miracles. 

it  deserves  parti<:ular  consideration  that  the  effect.^ 
"of  sanctifying  grace  are  frequently  represented  as  ef- 
fects of  a  peculiar  and  distinguished  .exerci-se  of  .<iU.v"in'e 
power.  This  is  evident  from  the  scriptures  already' 
mentioned  and  illustrated.  The  efficacy  of  sanctifying 
o-race  is  called  the  exceeding  greatness  of  God's  povv'- 
-er  towards  them  that  believe  according  to  the  working 
■of  his  mighty  power,  which  he  -wrought  in  Cl^i^.is.t 
when  he  raised  Inm  from  the  d<ad.  Here  and  in  other 
scriptures  it  is  compared  to  raising  from  the  dead  ; 
and  it  is  compared  also  to  creatioM.  Vau  Aat/i  ht  quick- 
ened, who  xvcr.e  dead  in  lresj..asses  and  s»ns,,  ^pl^  ii.  Create. 
in  we, a  r/ean  yi.erM?f,  Psalm  li.  ilf'e  are  .Gcd''s-3oorA7.ion- 
ship.,  •orcatedi/n 'Ch^4st  Jems ■atrdo  good  zcorks,  Eph.  ii.— 
The  new  nian,^  which  afltr  God  ris.creaicd  tn  nghteonsness 
and  tr'iieJtclines&j  Eph.  iv.  Siyycvglhenedxchh  a'!  mighty 
.accm^dhig  to  his  gforious  pfncer^  -vnto  a'l  poth^ice  nn^ 
djj^ng-svjferln^  :uiitk  jnyfulntss.  Col.  i.  and  ,P.hU.  iiic  2i\. 


2'H3  The  Scripture  Doctrine 

Taese,  and  the  like  expressions,  plainly  import  that 
tlie  effects  of  sanctifying  grace  are  effects  for  which 
mere  natural  causes  have  not  sufficient  efficacy  In  the 
mean  time,  if  we  set  aside  all  inwiird  divine  opera- 
tion, there  can  remain  no  other  efficacy  in  the  work  of 
sanctification,  but  that  of  second  causes,  acting  accord- 
ing to  the  established  laws  of  nature,  only  with  that- 
dependence  on  tiie  first  Cause,  which  is  essential  to  all 
the  operations  of  second  causes  in  all  cases  whatsoever. 
That  they  who  publish  the  gospel,  and  who  inculcate 
the  important  instructions  of  it,  must  depend  on  the 
powerful  and  all  sustaining  providence  of  God  in  these 
actions  as  much  as  in  other  actions  whatsoever,  is  a 
certain  truth,  and  a  truth  evident  from  natural  reli- 
gion. But  it  is  easy  for  an  impartial  inquirer  to  ob- 
serve whether  this  can  be  all  that  is  meant  by  the  strong 
and  significant  expressions  above-mentioned  :  such  as, 
the  exceeding  greatness  of  God's  power,  the  working 
of  his  mighty  power,  strengthening  with  all  might  by 
his  glorious  power,  and  the  like.  Several  arguments 
above  adduced  prove  also  that  these  expressions  are  not 
meant  of  the  power  exerted  in  inspiring  the  apostles 
and  others,  or  in  confirming  their  mission.  They  treat 
evidently  of  a  power  exerted  not  merely  on  these  ex- 
traordinary persons,  but  on  the  hearts  of  all  who  be- 
lieve, of  all  who  are  saved,  of  all  who  are  renewed 
after  the  image  of  God,  and  who  become  followers  of 
the  Lord. 

From  what  is  said,  it  is  evident  that  the  scriptures 
adduced  to  prove  sanctifying  grace,  contain  a  great 
many  intrinsic  proofs  of  an  inward  divine  operation  on 
mens*  hearts  and  souls.  The  external  divine  opera- 
tions, to  which  we  are  beholden  for  instructions  con- 
cerning our  duty,  and  the  most  powerful  persuasives 
to  it,  together  with  the  most  advantageous  outward 
circumstances,  are  great  effects  of  divine  goodness, 
and  have  a  manifold  influence  in  restoring  and  promo- 
ting the  divine  image  ;  but  it  is  from  inward  divine 
operation,  they  have  their  efficacy  and  success.  The 
external  means  are  great  and  valuable  benefits  :  but 
thes^  diving  operations  to  wliich  holiness  is  chiefly  as-. 


of  Divine  G  race,  247 

Ci'ibed,  and  which  alone  in  the  properest  sense  can  be 
called  sanctifying  operations,  are  distinguished  in  scrip- 
ture from  all  these  outward  benefits  by  many  evident 
characrers.  The  scripture  style  concerning  these  sanc- 
tifying operations,  is  so  clear  and  strong  in  asserting 
an  energy  exerted  inwardly  on  mens'  hearts,  that  we 
cannot  give  another  meaning  to  the  scriptures  on  that 
subject,  without  manifest  violence  to  the  plainest  ex- 
pressions. These  operations  are  blessings  which  tliey 
who  enjoy  all  outward  advantages  may  be  destitute  of; 
but  which  not  only  they  but  all  others,  even  they  who 
are  in  some  measure  sanctified  already,  should  habit- 
ually seek  after  by  earnest  prayer  and  supplication,  and 
the  use  of  the  other  means.  They  are  blessmgs  peculiar 
to  sincere  Christians  ;  and  blessings  which  have  a  sure 
connexion  with  holiness  and  salvation.  They  are  ex- 
pressly distinguished  from  the  outward  instructions  and 
persuasives  of  the  gospel,  and  affirmed  to  be  the  cause 
of  its  success.  The  scripture  expressions  concernino- 
them,  plainly  denote  a  peculiar  exercise  of  divine 
power,  different  from  what  is  supposed  in  the  constant 
dependence  of  all  second  causes  on  the  first,  in  all  their 
ordinary  operations.  These  expressions  evidently  im- 
ply a  divine  interposition,  producing  excellent  effects, 
for  which  the  outward  means  that  are  made  use  of, 
or  the  persons  on  whom  these  things  are  wrought, 
have  not  of  themselves  a  sufficient  efficacy. 

As  the  scriptures  which  treat  of  the  causes  of  holi- 
ness, affirm  sanctification  to  be  an  inward  work  ;  so 
they  also  affirm  it  to  be  an  ordinary  work  of  the  Spirit 
of  God.  The  arguments  above  adduced,  which  prove 
and  vindicate  the  first  of  these  points  prove  also  the 
other.  But  as  this  is  a  matter  of  very  considerable 
importance,  and  is  called  in  question  by  some  who  con- 
fine the  jnward  operations  of  the  Holy  Ghost  to  the 
first  age  of  Christianity,  it  is  proper  to  consider  it  wiih 
particular  application. 

Here  it  is  evident  in  the  first  place,  that  the  sanc- 
tifying grace  of  the  Holy  Gliost  is  not  spoken  of  in 
scripture,  as  a  blessing  peculiar  to  a  few  whom  God 
4ealt  with  in  an  extraordinary  manner^  but  as  a  bias* 


^iS-  '        T?ie  Scripture  Doclrint 

sing  beloft|;iftg  to  all  Veal  Christians,  thdiigli  in  differ- 
ent degrees.  Thus,  we  are  told,  that  '*  there  is  one 
body  and  otie  spirit,  as  Well  as  one  Lord  and  one 
baptism.  He  that  is  joined  to  the  Lord  is  one  spirit. 
If  any  man  havie  not  the  Spirit  of  Christ,  he  is  none 
-of  his."  Herfe  it  is  evidently  affirmed,  that  the  Spirit 
of  God  is  necessal"y  to  all.  The  scripture  always  speaks 
of  those  who  have  not  the  Spirit  of  God  as  people  who 
have  hot  his  image. 

The  tvord  of  God  shews,  that  tlie  sanctifying  grace 
dif  his  Spirit  is  oiFered  to  all  hearers  of  the  gospel,  and 
that  all  are  required  and  encouraged  to  seek  after  it. 
'When  the  apostle  prays  for  the  churches  he  writes  to, 
that  they  might  be  blessed  with  the  graces  of  God's 
•Spirit,  he  prays  not  merely  foi*  some  extraordinary 
persons  ih  these  churches,  but  for  all  <of  them  without 
^exception.  We  hav-e  much  need  of  God's  grace,  in 
•order  to  seek  God  with  our  whole  heart.  But  rliis 
does  not  hinder  its  being  a  very  gracious  offer  and  pro- 
mise that  our  Saviour  makes  ;  when  he  tells  us,  that  if 
'we  being  evil  know  how  to  give  good  gifts  to  our  chil- 
dren ;  how  much  more  shall  our  heavenly  Father  give 
'the  Holy  Spirit  to  them  that  ask  him,  Luke  xi.  13. 

These  things  shew  that  the  sanctifying  grace  of  the 
•Spirit  of  God,  ought  not  to  be  considered  as  one  of 
these  extraordina^ry  gifts  of  the  Spirit  of  God,  which 
the  body  of  Christians  'have  noconcern  in.  The  scrip- 
tures now  hinted  at,  and  many  others,  shevv  that  this  is 
a  blessing  wcce^jary  to  ally  offered  to  cii'L  and  of  wiiich 
all  real  Christians  aire  in  some  measure  actually  parta^ 
kers. 

Yor  fartheT  illustration  of  this  subject,  let  us  reflect 
on  the  reasons,  whicli,  according  to  scripture  make 
sanctifying  grace  needful  ;  and  on  the  effccis  for  which 
it  is  designed.  It  is  evident,  from  the  tenor  of  scrip- 
ture doctrine  on  this  head,  that  that  which  makes  the 
power  of  divine  grace  needful  to  us,  is  tlit;  power  o*' 
•depravky  anil  corrupt  ron  in  our  hearts,  and  our  sinful 
•weakness  and  'insutfficicncy  for  what  is  sipiritually  ^ood, 
'Thi^iic  a  .reason  for  ike  necessity  of  grace.,  •^'hich,  ;3c- 
tcordin^  to  saiptur^,^  evidciitly  t^es place  in  all  .Kcia-- 


o/J)hin4  Grace.  240 

ers  of  the  gospel,  and  in  all  ages  as  well  is  in  the  first 
age  of  Christianity.  The  effects  themselves,  which 
are  ascribed  to  sanctifying  grace,  are  things  equally 
necessary  to  all,  and  in  all  ages.  In  all  ages,  it  is  ne- 
cessary for  men  to  have  the  image  of  God,  without 
which  they  are  incapable  of  the  enjoyment  of  him.-^ 
In  all  ages,  it  is  necessary  for  men  to  have  the  heart 
of  stone  taken  away,  and  to  have  a  new  heart  given 
them  :  to  have  Christ  dwelling  in  their  hearts,  the  love 
of  God  shed  abroad  in  their  hearts,  and  the  law  of  God 
written  on  them. 

It  is  of  use,  in  considering  this  subject^  to  observe 
the  great  difference  between  the  effects  ascribed  to 
sanctifying  grace,  and  these  gifts  which  are  justly  cal- 
led the  extraordinary  gifts  of  the  divine  Spirit,  such 
as  the  gift  of  prophecy,  of  tongues,  and  other  miracles. 
They  have  not  a  necessary  connexion  with  one  ano- 
ther. As  men  may  have  true  holiness  without  mira- 
culous gifts  ;  so  it  is  evident  from  scripture,  men  have 
had  these  gifts  without  having  true  holiness.  Balaam 
prophesied,  and  several  other  scriptures  suppose,  that 
other  bad  men  may  have  wrought  miracles.  Thus,  at 
the  close  of  our  Saviour's  sermon  on  the  Mount.  Many 
rclll  say  to  me  in  that  day^  Lord^  Lordy  have  wt  not  pro- 
pkesied  in  thy  name?  and  in  thy  name  have  cast  out  de- 
vi/s  ?  and  in  thy  name  done  many  wonderful  works  9  And 
then  will  I  profess  unto  them,  1  never  knew  yoUy  depart 
from  me  ye,  that  work  iniquity^  Matt.  vii.  22.  Paul,  wri- 
ting to  the  Corinthians,  supposes  some  men  might  work 
miracles,  which  because  they  wanted  charity,  would 
profit  them  nothing,  1  Cor.  xiii.  These  extraordina- 
ry gifts  were  great  efl'ects  of  God's  goodness  and  pow- 
er. They  were  designed  to  confirm  the  gospel.  But 
the  scriptures  adduced  above,  shew  that  it  wss^the  in- 
ward sanctifying  work  of  the  Spirit  of  God  that  made 
it  effectual.  The  former  sort  of  operations  are  more 
fit  to  beget  astonishment  :  but  the  other  are  more  ne- 
cessary and  more  precious.  The  image  of  God  is  the 
most  excellent  effect  of  his  power. 

As  the  extraordinary  gifts  of  God's  Spirit  were  ne- 
cessary in  the  first  age,  so  it  was  necessary  the  scrip- 


250  Tht  Scripture  D'odtrine 

ture  should  make  frequent  mention  of  them.  Hence, 
some  take  occasion  to  oppose  the  doctrine  of  grace,  by 
general  insinuations,  that  the  scriptures  which  treat  of 
the  work  of  the  Holy  Ghost,  are  meant  of  these  extra- 
ordinary gifts.  General  objections,  or  bare  assertions 
of  that  kind,  too  oft  dazzle  the  mind  of  the  inconside- 
rate. But  when  men  consider  particularly  and  impar- 
tially the  scriptures  adduced  to  prove  internal  sancti- 
fying grace,  as  an  ordinary  work  of  the  divine  Spirit, 
ocular  inspection  into,  these  passages  may  suggest  ir- 
refragable arguments  against  the  interpretation  in 
view. 

It  is  a  considerable  difference  in  the  circumstances  of 
Christians  in  the  first  age,  and  in  the  following  ages  of 
Christianity  ;  that  the  first  age  enjoyed  these  miracu- 
lous gifts,  which  after  ages  want.  If  it  were  reason- 
able to  suppose  that  in  some  ages,  there  were  less  need 
of  the  inward  operations  of  God's  grace  than  in  others  ; 
one  would  think  it  should  be  in  the  first  age,  which 
enjoyed  so  many  peculiar  outward  advantages.  So 
much  the  more  unreasonable  it  is  to  suppose,  that 
though  sanctifying  grace  was  necessary,  when  mira- 
culous gifts  subsisted,  when  these  ceased,  sanctifying 
grace  was  superfluous, 

.  There  is  no  imaginable  pretence,  for  restricting  the 
promises  concerning  inward  sanctifying  grace,  toChris- 
tians  of  the  apostolical  age,  but  that  it  was  totb.em  the 
apostolical  writings  were  first  directed.  For  the  saine 
reason,  men  might  restrict  to  the  same  age  the  other 
promises,  precepts,  and  various  instructions  contained 
in  the  same  writings.  These  writings  do  not  always 
annex  to  every  instruction,  a  particular  declaration 
concerning  its  universal  and  perpetual  use  in  the 
church.  This  is  for  the  most  part  understood,  and 
there  are  good  plain  rules  for  distinguishing  between  a 
few  things  that  were  extraordinary  and  temporary,  and 
things  in  w  hich  all  ages  of  the  church  are  equally  inter- 
ested. The  promises,  the  precepts,  and  directions  rela- 
ting to  sanctifying  grace,  the  means  and  effects  of  it,  are 
evidently  of  this  last  sort  :  and  they  who  assert  the  con- 
trary, may  \yith  equal  reason  exteod  their  assertion  to 


of  Divine  Grace.  261 

the  other  scripture  instructions,  concerning  the  chief 
parts  and  causes  of  salvation. 

But  besides  these  general  considerations,  it  is  pro- 
per to  observe,  that  in  the  scriptures  which  treat  of 
the  sanctifying  work  of  God's  Spirit,  there  are  evident 
assertions  concerning  the  continuance  of  it  in  all  ages* 
There  is  a  remarkable  divine  promise  to  this  purpose, 
in  the  fifty-ninth  of  Isaiah,  which  treats  of  God's  cov- 
enant.     As  for  we,  this  is  my  covenant  with  iherUy  sailh 
the  Lordy  my  Spirit  that  is   upon   thee,  and  my  zourds 
which  I  have  put  into  thy  mouth,  shall  not  depart  out  of  ihy 
mouthy  nor   out  of  the  mouth  of  thy  seed,   nor  out  of  the 
mouth  of  thy  seeds  .eed,  saith   the  Lord,  from  henceforth 
and  for  ever.     As  the  foregoing  context  speaks  of  Zion 
or   God's  church,  and   of  the   Redeemer" s  coming  to 
Zion,  so  it  is  evident  the  text  itself  promises  that  both 
God's  Spirit  and  his   word,  shall  continue  in  his    true 
church  for  ever.     And  as  this  promise  is  called  God's 
covenant,  it  is    plainly  implied,  that  the  blessing  pro- 
mised is  a  very  essential  part  of  it.     In  like   manner, 
the  description  of  the  new  covenant  in  Jeremiah,  be- 
gins  with  the  promise  of  God's  sanctifying  grace,  put- 
ting his  law  in  mens'  inward   parts,  and  writing  it  in 
their  hearts  :   and  nothing  is  more  strongly  iiiculcated 
concerning  that  covenant  in  other  scriptures,  than  that 
it  is  everlasting,   and  will  never  depart.     Thus,  both 
the  Old   and  New  Testament  shew,   that  sanctifying 
grace  is  the  ordinary  work  of  the  Spirit  of  God  in  all 
ages.     It  deserves  particular  consideration,  tliat  both 
these  parts  of  the  word  of  God,  speak  of  more  abun- 
dant measures  of  the  Holy  Gnost,  as  one  of  the  chief 
distinguishing  privileges  of  tiie   New  Testament  dis- 
pensation.    This  IS  one  main  reason  why  it   is  called 
the  ministration  of  the  Spirit,  2  Cor.  iii.     This  makes 
it   more  surprizing,  that  any  learned  men  should  ima- 
gine, that  setting  aside  the  primitive  limes,  this  iaes 
timable  privilege   should  be  denied   to  all  ages  of  the 
New  Testament  church. 

Some  who  own  an  inward  and  ordinary  work  of 
sanctifying  grace,  deny  that  it  has  any  infallible  effi- 
cacy for  producing  the  good  effects  for  which  it  is  de- 


2B2  The  ScriptMrt  Doctr  i  n  e 

signed  ;  or   for  restoring  and  preserving  the  divine 
image.     They  own  a  divine  operation,  giving  men  a 
power  to  turn  to  God  :  they  own  that  the  grace  of 
God  works  good  impressions  and  good  motions,  which 
have  a  tendency  that  way.     But  they  maintain,   that 
divine  grace  always  leaves  men  so  far  to  themselves, 
that  after  aU  that  the  Spirit  of  God  works  on  their 
hearts,  they  may  continue   as  void  of  faith  and  holi- 
ness as  before  ;  or  they  may  resist  the  calls  of  God's 
mercy  in  the  gospel,  as  obstinately  as  ever.     This  is 
the  meaning  of  many  writers,  who  assert  that  all  sanc- 
tifying grace  is  resistible.     If  there  are  some  who  give 
that  term  a  better  meaning,  the  following  arguments 
are  not  designed  against  them.     When   men  are  said 
to  resist  the  grace  of  God,  it  cannot  be  understood  as 
if  any  creatures  could,  properly  speaking,  resist  God's 
Almighty  power.    To  suppose  divine  power  Ahnighty, 
and  yet  resistible,  is  a  manifest  inconsistency.     The 
meaning,  therefore,  of  resisting  the  Grace  or  Spirit  of 
God  is,  that  men  refuse  to  comply  with  the  revealed 
will  of  God,  notwithstanding  good  motions  and   im- 
pressions  produced  by  his  grace,    tending   to  incline 
them  to  a  compliance.  •• 

If  there  are  questions  about  divine  grace  that  are 
but  mere  speculations,  and  of  no  importance  in  prac- 
tice, it  is  certain  that  the  question  about  the  efficacy 
of  grace,  is  not  of  that  number.  It  is  of  consequence 
to  know,  whether  we  are  warranted  to  seek  that 
grace,  that  shall  effectually  take  away  all  that  resist- 
ance, which  the  depravity  of  man's  heart  makes  to  the 
revealed  will  of  God.  In  the  gospel,  God  calls  us  to 
partake  of  eternal  redemption  and  salvation  by  faith 
in  his  Son,  and  to  turn  from  sin  to  God  with  our  whole 
hearts.  To  resist  and  reject  this  divine  call,  is,  accor- 
ding to  scripture,  the  highest  cwitempt  of  divine  good- 
ness, and  of  divine  authoiity  ;  to  comply  with  it,  is 
our  chief  duty  and  interest.  It  is  certainly  of  great 
importance  to  know,  whether  we  are  warranted  to 
seek  from  God  the  greatest,  the  most  necessary  bles- 
sings we  can  seek  from  him. 

It  is  agreed  on  all  hands,  that  there  are  divine  opera -^ 


of  Uiv.nc  Grace.  253 

tions  producing  good  motions  and  impressions,  Vv'hich 
may  be,  and  which  too  oft  are  resisted.  It  is  agreed, 
that  many  good  impressions  which  are  not  effectual  for 
mens'  actual  conversion  to  God,  may  be  subservient  to 
it,  and  may  prepare  men  for  it.  Yea,  uhere  divine 
grace  effectually  inclines  mens'  hearts  to  comply  with 
the  divine  call,  the  compliance  with  the  will  of  God  is 
not  absolutely  perfect  ;  otherwise  men  would  be  per- 
fect in  faith  and  holiness.  Some  of  the  most  zealous 
asserters  of  efficacious  grace  own,  that  where  resist- 
ance to  the  divine  will,  is  hindered  or  removed,  it 
may  be  said  in  some  sense  that  the  power  of  resisting 
is  not  removed.  There  is  in  the  faculties  of  a  sin- 
ner's soul,  a  power  of  doing  many  bad  things,  which 
the  restraints  of  God's  providence,  or  grace  of  his  Spir- 
it, effectually  hinder.  The  most  eminent  saints  can- 
not pretend,  that  even  after  their  conversion,  they 
always  fully  comply  with  the  good  motions  of  God's 
Spirit.  Where  there  is  a  defect  of  compliance,  it  may 
be  said  there  is  some  sort  of  resistance.  It  is,  there- 
fore, on  good  grounds,  that  they  who  assert  the  real 
efficacy  of  grace,  for  restoring  and  promoting  the  di- 
vine image,  instead  of  affecting  to  use  the  ambiguous 
term  irresulibh y  cimse  rather  to  call  divine  sanctifying 
grace  'insvperab'.e.  or  hiv  uciblp.  To  assert. the  efficacy 
of  grace,  is  to  assert  that  we  are  warranted,  in  scrip- 
ture, to  seek  not  only  such  grace  as  shall  produce  im- 
pressions of  a  good  tendency,  or  a  mere  power  of 
turning  holy,  but  such  grace  as  shall  produce  holiness 
itself;  taking  away  the  aversion  or  resistance  of  the 
heart  to  tiie  divine  will,  and  determining  it  to  a  sin- 
cere compliance.  What  ground  there  is  for  this  branch 
of  the  doctrine  of  grace,  in  the  scriptures  which  treat 
of  that  subject,  m^ay  appear  in  some  measure  from  the 
following  observations. 

In  the  first  place,  it  is  proper  to  reflect  here  on  what 
was  hinted  before,  about  the  me;ining  of  resisting  di-. 
vine  grace,  as  it  is  explained  by  the  people  who  refuse 
to  ascribe  to  it  an  insuperable  efficacy.  It  is  to  resist 
the  call  of  God  in  the  gospel,  which  requires  faith, 
repentance  and  universal  holiness.     To  resist  divine 

y 


254  Tkt  Scripture  Doctrine 

grace,  is,  according  to  this  explication,  to  continue  in 
impenitence  and  alienation  from  the  life  of  God.  Now 
the  effect  of  converting  and  sanctifying  grace,  is,  to 
take  away  these  evils.  To  resist  the  call  of  the  gospel, 
is,  according  to  scripture,  to  have  a  heart  of  stone.  The 
scripture  teaches  us,  that  the  grace  of  God  takes  away 
the  heart  of  stone,  and  gives  a  heart  of  flesh.  This 
proves  that  there  are  operations  (^f  the  divine  Spirit, 
which  take  away  the  resistance  of  the  heart  to  the  will 
of  God. 

They  who  oppose  the  doctrine  of  effectual  grace, 
own,  as  was  observed  before,  divine  operations  giv- 
ing the  soul  power  and  ability  to  turn  to  God.  Their 
main  objections  are  against  operations,  determining 
the  will  or  governing  principles  and  inclinations  of  the 
soul.  But  the  prevalent  inclinations  and  dispositions 
of  the  soul,  are  the  very  things  which  the  scripture 
calls  the  heart :  and  the  scriptures  above  adduced  shew, 
that  the  heart  is  the  main  thing  on  which  the  efficacy 
of  grace  is  exerted.  To  give  a  new  heart,  is  to 
give  prevalent  holy  inclinations  and  dispositions  ta 
comply  with  the  will  of  God.  Accordingly,  we  are 
told  that  God  Almighty  works  to  will  and  to  do,  and 
that  his  people  are  a  willing  people  in  the  day  of  his 
power.  These,  and  the  like  expressions,  plainly  de- 
note the  removal  of  unwillingness  or  resistance  ;  and 
a  sufficiency  of  power  and  intrinsic  efficacy  in  the  ope- 
rations of  divine  grace  for  thai  effect. 

it  may  give  farther  light  to  this  subject,  to  consider 
the  nature  of  that  holiness,  which,  according  to  scrip- 
ture, is  the  effect  of  the  grace  of  the  Holy  Ghost.   It  does 
not  consist  merely  in  a  power  to  obey  God,  without 
real   prevalent  inclination  to  it.     According  to  scrip- 
ture and  reason,  holiness  consists  chiefly  in  the  rooted 
prevalent   inclinations   and    affections  of  the   heart. — 
Love  is  the  fulfilling  of  the  law,  and  the  end  of  the  com- 
mandment.    The  scriptures  do  not  ascribe  to  the  grace 
of  God  merely  a  power  to  believe,  to  repent,  to  love 
and  obey  God  :  they  ascribe  to  it,  these  excellent  ef- 
fects themselves.     They  do  not  leave  room  ioc  sinners 
to  boast,  that  they  are  only  beholden  to  God  for  good 


of  Divine  Grace,  255 

abilities,  and  that  they  are  beholden  for  their  good  in- 
c!inations   to  themselves.     The    operations    of  God's 
grace  are  represented  in  scripture,  as  inclining  mens' 
hearts  to  God's  testimonies,  and  causing  them  to  walk 
in  his  statutes.     Such  expressions  plainly  denote,   that 
the  divine  operations,  to  which  men  are  beholden  for 
conversion  and  spiritual  life,  are  of  such  efficacy  as  to 
have  an  infallible  connexion  with  the  effects  ascribed 
to  them.     This   may  be   farther   confirmed  from  the 
scripture   account  of  the  greatness  of  the  power  ex- 
erted  in  them.     The  observations  formerly  made  on 
this  subject,   slicw  that  the  energy  of  grace  is  sufficient 
to  overpower  the  obstinate  resistance  ti:e  sinners  heart 
made   formerly  to  t!ie   divine  call  ;   and  that   it  must 
triumph  over  all  opposition. 

Whereas,  the  view  tliat  has  been  taken  hitherto  of 
the  scripture  doctrine  of  grace,  is  somewhat  general  ; 
there  are  some  special  branches  of  it  v.iiich  require 
more  particular  consideration,  because  of  the  particu- 
lar prejudices  entertained  against  them.  Of  this  nuni"*- 
ber,  is  the  doctrine  concerning  an  ordinary  work  of 
the  Spirit  of  God  enlightening  mens'  minds.  Some  of 
the  scriptures  which  contain  that  doctrine  have  been 
already  mentioned.  But  various  objections  are  advan- 
ced against  deducing  such  a  doctrine  from  these  scrip- 
tures, or  any  others  that  are  brought  for  the  proof  of 
it.  Sometimes  it  is  pretended,  that  these  scriptures. 
are  only  meant  of  the  external  revelation  of  the  gospel, 
common  to  the  body  of  Christians  ;  sometimes  tliat 
they  are  meant  of  extraordinary  operations  of  the 
Spirit  of  God,  in  which  the  body,  even  of  real  Cliris- 
tians  is  not  concerned.  It  is  on  such  grounds  that  the 
doctrine  of  an  ordinary  inward  work  of  enlightening 
grace  is  opposed.  What  force  there  is  in  such  objec- 
tions against  that  doctrine,  will  appear  by  a  few  re- 
marks on  some  of  the  chief  scripture  testimonies  on 
which  it  is  founded. 

When  our  Saviour  says,  that  all  who  should  come  to 
him  would  be  taught  of  God  :  it  is  evident  that  he 
speaks  of  a  divine  teaching,  that  is  ordinary  and  com- 
mon to   all  real  Christians..    The  teaching  he  speaks 


9A 


-^56  The  Scripture  Doctrine 

of,  can  be  no  more  extraordinary  than  coming  to  him, 
or  believing  on  him.  It  is  no  less  evident,  that  the 
teaching  he  .speaks  of,  must  be  something  else  than  the 
external  reaching  of  God's  word  :  for  he  adds,  that  all 
who  shcjld  be  ihus  taught,  would  come  to  him.  It  is 
manifest,  therefore,  that  he  speaks  of  a  teaching, 
which  has  a  certain  connexion  with  true  faith,  which 
cannot  be  said  of  outward  instruction  ;  and  he  speaks 
of  a  teaching  that  is  necessc^ry  in  order  to  faith,  which 
cannot  be  said  of  any  oftiiese  extraordinary  privileges 
or  gifts,  which  are  peculiar  to  a  few,  and  in  which  the 
body  of  Christians  is  not  concerned. 

When  Christ  exhorts  the  Laodiceans  to  accept  of 
eye-salve  to  anoint  their  eyes,  that  they  might  see. 
Rev.  iii.  18.  he  speaks  ro  a  people  who  enjoyed  the 
outward  light  of  the  gospel  already  ;  and  therefore, 
he  does  not  mean  merely  outward  instruction  :  and 
seeing  he  makes  this  kind  offer  to  all  that  people,  this 
proves  that  the  blessing  he  offers,  is  not  to  be  reckoned 
among  the  extraordinary  gifts  of  the  divine  Spirit. — 
The  like  observations  are  evidently  applicable  to  va- 
rious other  scriptures  v.-hicli  treat  of  the  same  subject. 
Thus,  Paul  prays  in  behalf  of  the  Epliesians,  notwith- 
standino;  cf  their  enjoying  the  outward  revelation  of 
the  gospel  already  ;  that  the  God  of  our  Lord  Jesus 
Christ  would  give  them  the  Spirit  of  wisdom  and  rev- 
elation in  the  knowledge  of  him  ;  the  eyes  of  their  un- 
derstanding being  enlightened,  that  they  might  know 
what  is  the  hope  of  his  railing,  and  the  riches  of  his 
inheritance  in  the  saints,  and  the  exceeding  greatness 
of  his  power  towards  them  tliat  believe,  Eph.  i.  19.  and 
iii.  16,  18.  as  also  that  God  would  strengthen  them  with 
might,  by  his  Spirit  in  the  inner  man  ;  that  they  might 
comprehend  with  all  saints,  what  is  the  breadth,  and 
length,  and  the  depth  and  heighth,  and  to  know  the 
love  of  Christ  wliich  passeth  knowledge.  To  the  same 
purpose  are  the  scriptures,  which  speak  of  God's 
shining  into  the  heart  to  give  the  light  of  the  know- 
ledge of  his  glory,  in  the  face  of  Jesus  Christ,  2  Cor. 
iv.  6.  of  his  opening  mens'  eyes,  to  behold  wonderful 
things  out  of  liis  law,  Psal.  cxix.  and  of  an  anointing 
from  above,   which  tcaclieih  all  things,   1  John  ii,  27. 


of  Divine  Grace.  257 

When  our  Saviour  promises  to  all  who  love  him  and 
keep  his  commandments,  that  he  will  come  unto  them 
and  manifesl  himself  to  them,  John  xiv.  21.  it  is  plain 
that  it  is  not  merely  the  external  manifestation  of  him- 
self in  the  gospel  that  is  meant.  It  is  evident,  that  he 
speaks  of  a  privilege  that  is  peculiar  to  them  who  love 
and  obey  him  ;  and  the  context  shews  he  manifests 
himself  otherwise  to  those  than  to  the  rest  of  the  world. 
It  is  no  less  evident  that  the  privilege  he  speaks  of, 
cannot  be  reckoned  among  the  extraordinary  gifts  pe- 
culiar to  a  few,  and  which  the  body  of  sincere  Chris- 
tians are  not  concerned  in.  His  words  import  that  in- 
ward manifestations  of  the  Redeemer,  can  no  more  be 
restricted  to  a  few  extraordinary  persons,  than  love 
and  obedience  to  him  :  though  no  doubt  all  these  things 
admit  of  very  different  degrees.^ 

SECTION  II,. 

Of  the  dljfcrences  teiween  the  xjcork  of  the  Holy  Ghost  ^  and: 

false  appearances  (f  it. 

THE  consideration  of  the  differences  between  true 
and  false  pretences  to  the  Spirit  of  God,  is  of  manifold 
use,  both  for  vindicating  the  doctrine  of  grace,  and 
for  directing  us  to  a  just  improvement  of  it.  Because, 
so  many  people  in  all  ages  have  so  grossly  imposed  on 
themselves  and  others,  in  their  pretences  to  divine 
communications  ;  this  is  a  main  thing  which  some  peo- 
ple make  a  .handle,  of  for  justifying  their  prejudices 
against  all  such  pretences  in  general.  A  due  conside- 
ration of  the  differences  between  the  work  of  the  di- 
vine Spirit,  and  the  things  falsely  ascribed  to  him,  will 
make  it  evident  that  these  prejudices  are  without  just 
foundation.  To  argue  that  there  are  no  real  opera- 
tions of  the  Holy  Ghost  on  the  hearts  of  sinners,  be- 
cause many  people  deceive  themselves,  in  pretending 
to  such  things  ;  is  as  unreasonable,  as  to  affirm  that 
there  is  no  true  and  sincere  holiness  in  the  world^  be^. 
cause  there  are  so  many  hypocrites. 

In  treating  of  false  pretences  to  the  Spirit  of  God^. 

Y  3 


^oS  The  Scripiun  i)octrine 

it  is  needful  first,  and  chiefly,  to  consider  false  preten- 
ces to  iiis  sanctifying  grace.  Pretences  to  his  extra- 
ordinary gifts  :  such  as  prophecy,  miracles,  and  im- 
mediate inspiration,  are  more  rare  and  uncommon.  It 
is  proper  to  observe  that  without  pretending,  either  to 
the  extraordinary  gifts  o  God's  Spirit,  or  to  his  sanc- 
tifyins;  grace,  a  man  may  pretend  to  these  things 
•which  are  very  fitly  called  common  operations  ;  that  is, 
to  such  good  motions  and  impressions  from  the  Spirit 
of  God,  as  may  be  found  in  the  hearts  of  bad  men,  and 
which  are  of  an  excellent  tendency,  but  are  not  duly 
complied  with.  As  for  those  who  own  internal,  but 
not  insuperable  and  effectual  grace,  they  are,  of  all 
people  in  the  world,  most  obliged  to  allow,  that  men 
void  of  true  holiness,  may  truly  pretend  to  inward  ope- 
rations of  the  Holy  Ghost.  According  to  them,  there 
are  no  ordinary  operations  of  the  Spirit  of  God,  but 
what  men  may  resist  and  defeat  :  that  is,  there  are 
none  but  a  man  may  be  favoured  with,  and  yet  con- 
tinue in  his  impenitence  and  impiety. 

If  a  man  carry  his  pretences  no  higher  than  these 
common  operations,  it  is  evident  that  supposing  him  to 
be  in  a  mistake,  it  is  not  of  the  most  dangerous  kind. 
A   man  who  justly  accuses  himself  of  resisting  good 
motions,  which  he  has  felt  in  his  heart  and  conscience, 
may  be  supposed  to  be  mistaken  in  ascribing  these  mo- 
tions to  divine  operation.     But  his  error  is  far  from 
being  so  dangerous,  as  that  of  a  man,  who,  without 
pretending  to  the  Holy  Ghost,  falsely  pretends  to  ho- 
liness itself  ;  and  imagines  he  has  attained  to  the  image 
of  God,  without  his  grace.     There  is  the  more  need 
of  considering  this,  because  ©f  the   manner   in  which 
|6ome  people  treat  of  the  delusions  of  self-love  in  reli- 
gion.    They  speak  on  that  subject,  as  if  the  only  most 
dangerous  self-deceit,  was  false  pretence  to  the  Holy 
Ghost  J  whereas,  indeed,  the  most  dangerous  delusion 
is   false  pretence  to  hoiiness    itself,  whether  people 
ascribe  their  attainments  to  the  Holy  Ghost  or  not. — 
If  a  man  falsely  pretend  to  the  image  of  God,  his  er- 
ror cannot  be  the  less  sinful,  or  less  hurtful,  because 
he  docs  not  ascribe  his  having  the  divine  image,  to  the 


of  Divine  Grace.  259 

divine  Spirit.  The  grossest  Pelagianism,  by  which  a 
man  renounces  all  pretence  lo  the  inward  efficacy  of 
God's  Spirit,  and  disclaims  all  dependence  and  obliga- 
tions to  it,  cannot  make  his  self-deceit,  either  inno- 
cent or  less  dangerous.  It  is  rather  the  more  danger- 
ous, because  there  is  the  more  self-confidence  and  pre- 
sumption in  it :  self-confidence  is  acknowledged  by  all 
judicious  moral  writers,  to  have  a  great  tendency  to 
self  deceit  in  all  cases  j  but  in  none  more  than  in  the 
concerns  of  religion. 

They  who  deny  all  inward  operations  of  the  grace  of 
God,  must  accuse  even  those  who  are  endued  with 
true  holiness,  if  they  ascribe  it  to  the  Holy  Ghost  as 
chargeable  with  false  pretences  to  divine  communica- 
tions. But  they  ought  in  all  reason  to  acknowledge, 
that  such  mens'  mistake  is  far  from  being  pernicious. 
The  grossest  Pelagian  ought  to  own,  that  if  mens'  pre- 
tence to  the  divine  image  be  just  and  true,  though  their 
pretence  to  the  divine  Spirit  as  the  cause  of  it  be  false  ; 
these  men  cannot  be  supposed  to  be  excluded  from  the 
favour  of  God,  merely  because  they  are  guilty  of 
ascribing  too  much  to  his  grace. 

In  considering  the  differences  between  true  and  fabe 
pretences  to  sanctifying  grace,  it  is  not  needful  to  con- 
fine our  view  to  the  scriptures  above  adduced,  to  prove 
that  holiness,  in  all  its  parts,  is  the  effect  of  it.  When 
once  it  is  proved,  that  the  grace  of  God  is  the  cause 
of  true  holiness,  all  the  scriptures  which  explain  the 
nature  and  characters  of  true  holiness,  may  be  justly 
considered  as  explications  of  the  work  of  the  Holy 
Ghost. 

It  is  evident  from  scripture,  and  the  experience  of 
all  ages,  that  many  people  who  are  void  of  true  holi- 
ness, may  have  some  resemblances  of  the  several  parts 
of  it,  by  which  they  may  nor  only  impose  on  others, 
but  also  on  themselves.  They  may  have  resemblan- 
ces, not  only  of  the  outward  parts  of  it,  or  of  exter- 
nal obedience,  as  it  is  said  of  Herod,  that  he  did  many 
good  things,  but  also  of  the  inward  good  dispositions 
whence  it  proceeds.  They  may  have  some  sorrow  for 
sin,  some  kind  of  faith  or  belief,  concerning  the  great 


260  Tht  Scripture  Doctrine 

truths  of  the  gospel ;  some  sort  of  delightful  atFectiona 
in  the  contemplation  and  worship  of  God,  and  kind 
affections  towards  men.  By  this  means,  people  who 
want  true  holiness,  may  have  some  appearances  or  re- 
semblances of  faith  and  repentance,  and  of  the  love 
we  owe  to  God  and  our  neighbours. 

In  the  first  place,  there  are  various  instances  in 
scripture,  of  appearances  and  resemblances  of  repen- 
tance, in  the  hearts  of  the  impenitent.  Cain  and  Ju- 
das felt  bitter  remorse  ;  Saul  wept  aloud  ;  Ahab  was 
in  heaviness,  when  rebuked  for  his  wickedness,  and 
Felix  trembled.  The  Pharisees  who  Hved  in  our  Sa- 
viour's time,  kept  frequent  fasts  ;  and  so  did  their 
predecessors,  the  hypocritical  Jews,  Isaiah  Iviii.  whom 
Isaiah  describes  as  a  people,  who  pretended  to  afflict 
their  souls  for  their  sins,  and  yet  continued  in  the  prac- 
tice of  them  ;  particularly  in  the  sins  contrary  to  right- 
eousness, charity,  and  mercy.  Thus,  men  may  have 
fear  and  trembling,  heaviness,  and  sorrow,  with 
weeping  in  considering  their  sins,  and  yet  neglect  that 
sincere  repentance,  which  the  scripture  calls  repen- 
tance unto  life.  In  order  to  a  right  view  of  the  sources 
of  these,  and  the  like  resemblances  of  repentance,  and 
of  the  differences  between  them  and  the  good  things 
they  resemble,  it  is  proper  to  consider  the  following 
things. 

The  affections  which  may  be  found  in  mens'  hearts, 
in  considering  or  confessing  their  sins,,  or  in  devout 
exercises  in  general,  may  be  divided  into  three  sortSi 
First,  there  are  some  affections  which  are  in  their  own 
nature  evil  and  corrupt  ;  such  as  all  affections,  con- 
trary to  the  love  we  owe  to  God  and  our  neighbours. 
Secondly,  there  are  others,  which  may  be  called  com- 
mon good  affections,  which  are  in  their  own  nature 
good,  and  even  necessarj'^,  though  not  sufficient  in  or- 
der to  true  holiness  :  such  as  a  general  desire  of  es- 
caping future  punishment,  and  of  obtaining  eternal 
happiness,  and  of  the  Divine  favour,  as  the  means  of 
that  happiness,  which  desire  may  be  found  in  different 
degrees,  in  hearts  void  of  true  divine  love.  Thirdly, 
sincere  holy  affections^  such  as  all  the  affections  included 


of  Divine  Grace.  261 

in  love  to  God  with  our  whole  heart,  and  love  to  our 
neighbours  as  ourselves  ;  and  the  affections,  which, 
though  they  may  be  distinguished  from  divine  love, 
have  a  necessary  connexion  with  it  ;  such  as  sincere 
prevalent  hatred  ol"  all  sin,  and  suitable  desire  of  de- 
liverance from  it. 

It  is  obvious  that  the  second  sort  of  affections  may 
produce  various  degrees  of  sorrow  for  sin,  m  hearts 
void  of  sincere  love  to  God.  But  there  are  various 
characters  which  distinguish  such  sorrows  from  true 
repentance.  There  is  a  great  diiference  between  that 
sorrow  for  sin,  which  flows  merely  from  fear  of  pun- 
ishment, and  that  sorrow  which  flows  from  love  to 
God  and  holiness.  A  deep  concern  to  escape  llie  pun- 
ishment of  sin,  is  in  itself  good  and  necessary.  The 
fault  in  mens*  concern  that  way  is  in  the  defect,  and 
not  in  the  excess.  But  as  such  concern,  and  that  fear 
which  proceeds  from  it,  may  be  found  in  hearts  void  of 
love  to  God  and  liis  laws,  it  is  evident,  that  such  fear 
without  love,  is  not  sufficient  to  true  holiness.  Where  a 
man's  sorrow  for  his  sin  dees  not  proceed  from  a  love 
to  God  and  his  law,  his  sorrow  for  sin  is  without  suit- 
able hatred  of  it.  .A  nian  may  have  strong  prevalent 
inclinations  to  sin,  while  mere  self  makes  him  dread 
its  consequences  ;  and  that  dread  may  affect  him  in  a 
yerj  sensible  manner.  It  is  necessary  to  distinguish 
between  mere  fear  and  sorrow  for  sin,  and  prevalent 
hatred  of  it  ;  between  hatred  of  sin  itself,  and  mere 
hatred  of  tlie  consequences  of  it  ;  and  between  the  sor- 
row for  sin  that  flows  from  the  love  of  God  and  holi- 
ness, and  that  which  flows  only  from  some  inferior 
principle. 

It  is  proper  also  to  observe,  that  there  is  a  great  dif- 
ference between  that  dejection  of  spirit,  and  remorse 
of  conscience  which  is  involuntary,  and  in  which  mens' 
minds  are,  as  it  were,  merely  passive  ;  and  that  vo- 
luntary self-abasement  for  sin,  which  equally  implies 
a  sincere  desire  of  deliverance  from  it,  and  of  suitable 
contrition  of  spirit  on  the  account  of  it.  Some  of  the 
scripture  instances  above  adduced,  serve  to  illustrate 
this.    It  is  evident,  that  the  heart  of  Felix  was  pierced. 


262  The  Scripture  Doctriitt 

with  a  sense  of  the  evil  of  his  sins,  against  his  wiU,— ' 
Accordingly,  he  desired  the  person,  whose  discourse 
had  alarnied  his  conscience,  to  go  away  for  that  time  j 
and  though  he  spoke  of  calling  for  him  at  a  more  con- 
venient time,  it  does  not  appear  he  was  in  good  ear- 
nest. He  did  not  want  to  be  delivered  from  his  sins, 
but  from  his  convictions.  On  the  other  hand,  the  self- 
abasement  of  a  sincere  penitent  is  voluntary.  For  the 
same  reason  that  he  hates  his  sin,  he  loves  repentance. 
Not  only  his  heart  is  reconciled  to  it,  but  he  is  desir- 
ous of  more  and  more  of  it.  Thus  the  Psalmist,  Psalm 
jixxii.  Psalm  li.  1  said,  I  zcUl  covjtss  niy  iransgiessions 
^nto  the  Lord  ?  1  acknowledge  my  transgr:ss'(0n  ;  and  my 
sin  is  ever  be/ore  mc.  And  in  Job,  That  "wlilch  I  knoxc 
noty  teach  iUvu  me  :  if  J  haxe  done  iniquity ,  I  wilt  do  so 
no  more. 

Though  a  man  be  voluntary  in  his  sorrow  and  self- 
abasement  for  sin,  he  may  be  so  partial  as  to  neglect 
some  essential  parts  of  it.  There  is  a  great  diiference 
between  sorrow,  or  even  hatred  of  some  particular 
transgressions,  and  sincere  prevalent  grief  and  hatred 
of  all  our  sins.  Ahab  was  in  heaviness  for  his  cruelty 
to  Naboth,  Saul  for  his  cruel  ingratitude  to  David,  and 
Judas  for  his  horrid  treachery.  But  these  men  were 
not  at  pains  toget  their  hearts  penetrated  with  a  due  sense 
of  the  evil  of  all  their  sins.  It  may  be  objected  that 
even  the  most  eminent  penitents,  do  not  attain  to  a 
perfect  knowledge  and  remembrance  of  all  their  sins, 
without  exception.  But  in  answer  to  this,  it  is  cer- 
tain that  true  penitents  are  deeply  affected  with  the 
several  chief  parts  of  their  depravity  and  corruption. 
They  have  broken  hearts,  and  contrite  spirits,  or  sin- 
cere grief  and  hatred  of  all  the  evils  that  hinder  suita- 
ble love  to  God  and  men,  of  all  their  corrupt  passions, 
and  inordinate  affections. 

The  hypocritical  Jews,  who  are  described  by  Isaiah 
as  a  people  who  pretended  to  afflict  their  souls  for  their 
sins,  probably  did  not  wholly  neglect  all  manner  of 
confession  and  sorrow  for  sin  :  but  since  they  continu- 
ed in  the  sins  that  are  contrary  to  righteousness  and 
mercy,  either  they  did  not  mourn  for  these  sins  at  all^ 


of  Divine  Graee»  263' 

or  at  least  they  wanted  that  sorrow  for  sin  that  deter- 
mines the  heart  to  forsake  it.  It  is  possible  they  .nigiit 
be  so  blinded,  by  covetousness  and  self-flattery,  that 
they  were  not  sensible  of  these  particular  evils.  It  is 
probable  this  may  have  been  also  the  case  with  the  hy- 
pocritical Pharisees.  Seeing  they  kept  frequent  fasts, 
it  is  likely  they  mourned  for  some  sins.  But  seeing 
they  neglected  the  weightier  matters  of  the  law  judg- 
ment, mercy,  and  the  love  of  God,  it  is  likely  they 
were  not  in  any  tolerable  measure  affected  with  the 
sins  contrary  to  these  duties. 

Partial  views  of  the  law  of  God,  and  of  the  evils  of 
our  own  hearts  and  lives,  in  comparing  them  with  that 
divine  standard,  are  a  principal  source  of  self-deceit  in 
religion.     The  influence  of  such  partiality  is  so  nox- 
ious, and  so  extensive,  that  it  will  be  needful  frequent- 
ly to  reflect  upon  it  in  the  present  inquiry.     False  pre- 
tence to  the  sanctifying  grace  of  the  Holy  Ghost,  sup- 
poses false  pretence   to  holiness  itself.     This  necessa- 
rily implies  that  men  have  false  or  defective  notions  of 
the  rules  of  holiness  of  their  own  hearts  and  lives,  or 
of  both      Though  mens*  notions   of  the  general  rules 
of  holiness,  be  in  the  main,  just  and  right,  self-flatte- 
ry may  make  them  commit  very  essential  errors  in  the 
application  of  them  ;  or  in  trying  themselves  by  them. 
They  may  mistake  a  partial  reformation  for  universal 
holiness.     When  men  rest  satisfied  with  a  reformation 
that  labours  under  essential  defects,  this  evidently  sup- 
poses proportionable  defects  in  their  acknowledgments 
and    convictions    of  sin.     Partial    convictions   of   sin 
spread  their  bad  influence  through  all  other  endeavours 
and  atainments  in  religion.     They  make   men   partial 
in  their  applications  for  pardoning  mercy  and  sanctify- 
ing grace,  and  in  their  purposes  and  endeavours  after 
obedience.     It  is  evident,  that  gross  partiality  in  reli' 
gion  is  a  main  thing  in  the  scripture-characters  of  hy- 
pocrisy.    It  is  a  chief  part  of  the  charge   against  the 
hypocritical  Pharisees.     While  they,  in  what  they  did 
well,  were  very  exact  about  some  things  enjoined  by 
the  divine  law,  they  left  other   things  undone,  that 
were  even  of  greater  importance. 


^4  Tht  Scripture  Doctrine 

If  partial  views  of  sin  and  duty  be  a  main  cause  of 
false  pretences  to  the  several  parts  of  holiness  ;  they 
have  in  a  special  manner,  a   great  influence   on  false 
pretences  to  repentance.   Men  may  ofttimes  mourn  for 
some  sins,  which  they  can  hardly  avoid  being  in  some 
measure  sensible  of  j  while  pride  and  self-love  render 
them  inexcusably  blind  and  insensible  as  to  other  sins 
no   less   dangerous.     It  is  a  very  useful  division   tlie 
apostle  makes  of  all   depravity,  into   filthiness  of  the 
flesh  and  of  the  spirit.     There  is  good  ground  to  inter- 
pret   the    first   expression    as    meant   of  the    various 
branches  of  sensuality,  and  the  second  of  all  the  evils 
that  may  be  distinguished  from  it  ;  such  as  pride,  ma- 
lice, covetousness,  and  the  like.    Some  have  justly  ob- 
served  that   men    who  have  any   manner   of  concern 
about  religion   are  ofttimes  more  easily  made   sensible 
of  the  evils  of  the  first  sort  now  mentioned,  than   of 
the  second.     The  observation  is  founded  on  the  scrip- 
ture account  of  the  hypocritical  Pharisees.     It  is  evi- 
dent that  pride,  malice,  and  covctousness  were  their 
predominant  sins.  At  the  same  time  they  seem  to  have 
kept  at  distance  from  gross  sensuality,  and  to  have  af- 
fected an  uncommon  austerity.     It  seems  to  have  been 
owing  to  this  artifice  that  they  acquired  the  character 
of  the  strictest  sect  of  the  Jews  :  while  they  imposed 
not  only  on  others,  but  on  themselves.     Such  instances 
of  self-deceit  are  too  frequent  in  all   ages.     This   may 
partly  be   accounted   for   by  considering    some   of  the 
most  obvious  difflerences  between  the  various  branches 

of  sensuality,   and  the   other  sins  above-mentioned. 

The  former  are  less  capable  of  escaping  observation  ; 
or  of  disguising  themselves  under  any  good  appearance; 
whereas  the  latter  are  more  subtile,  more  blinding, 
and  less  easily  discerned,  where  self-love  is  predomi- 
nant. The  moredangcr.  u  Iv  stupid  must  t, icy  be,  whoFC 
consciences  charge  them  with  gross  sensuality,  and 
yet  are  not  alarmed  at  it.  Yet  n(jtwith  tanding  of  this, 
it  is  evident  that  the  other  evils,  called  the  sins  of  the 
spirit,  where  they  are  predominant,  are  no  less  incon- 
sistent  with  true  holiness  than  sensuality  itself. 

Though  a  man  who  has  been  very  partial  and  defec 


of  Divine  Grace.     -  265 

tive  in  his  acknowledgments  of  sin,  come  to  have  more 
extensive  views,  and  more  extensive  sorrow  for  sin  ; 
yet  if  all  this  d(.es  not  produce  some  sincere  prevalent 
inclinations  to  forsake  his  sins,  his  preteiices  to  repen- 
tance are  ill-founded.  Though  confession  of  sin  be 
exceeding  necessary  ;  yet  tlie  scripture,  on  good 
grounds,  directs  us  to  distinguish  between  confession 
of  sin,  and  forsaking  of  it.  All  the  good  affections  and 
dispositions  included,  in  repentance,  that  can  be  distin- 
guished from  a  prevalent  inclination  to  turn  from  sin 
to  God,  must  conspire  to  strengthen  that  inclination,  and 
to  oppose  whatever  clashes  with  it.  It  will  be  after- 
wards considered  how  impenitent  sinners  may  excite 
in  themselves  several  passions,  in  various  devout  exer- 
cises, and  particularly  in  confessing  of  sin  :  it  is  suf- 
ficient to  observe  at  present,  that  whatever  these  pas- 
sions be,  or  however  they  are  raised,  while  men  want 
love  to  God  and  holiness,  with  their  whole  hearts,  and 
that  prevalent  hatred  of  sin,  which  is  connected  with 
it,  their  pretences  to  repentance  are  false  and  ili- 
grounded. 

The  differences  between  true  repentance  and  false 
appearances  of  it,  will  be  farther  illustrated,  in  con- 
sidering divine  faith  and  love,  with  which  true  repen- 
tance has  a  necessary  connexion.  From  what  is  sai;!> 
it  appears  that  these  differences  are  far  from  being  in- 
considerable or  indiscernible.  The  sincere  penitent 
has  in  the  main  just  views  of  God's  law,  and  of  iiis 
own  sins  in  heart  and  life.  He  has  a  real  propensity 
to  habitual  self-abasement  for  them  :  they  are  tlie  ob- 
jects, not  only  of  his  sorrow,  but  also  of  his  chief  La- 
tred^  and  his  hatred  of  sin  flo.vs  from  sincere  love  to 
God. 

In  the  next  place,  it  is  evident  from  scripture  and 
experience,  that  people  void  of  true  holiness,  may 
have  some  resemblances  of  faith  in  the  Lord  Jesus 
Christ.  But  it  is  still  needful  to  remember,  tliat,  ac- 
cording to  scriptures,  true  and  sincere  faith  lias  a  con- 
nexion with  holiness  and  salvation.  Thus,  -th€  scrip- 
ture speaking  of  Christ,  tell  us,  that  a*  many  as  recery 
ed  hiniy  to  ihtm  gave   he  power  to  btconia  '.he  sufi^  oj  ijiodf 

Z 


266  •      The.  Scripture  Doctrine 

ivtn  to  them  that  believe  on  his   nnme^  John.  i.    12.  and 
that  God  so  loved  the  world,  that  he  gave  his  only  begotten 
Son,  that  whosoever  believth  in  him^  should  not  perish  ; 
but  have  everlasting  life^  John.   iii.    16.     Notwithstand- 
ing of  this,  the  scripture  speaks  sometimes  of  a  sort  of 
faith,  that  is   found  in  the  hearts  of  the  impenitent. — 
Thus  the  apostle  James  treats  at  some  length,  of  some 
self-deceivers,  who  valued  themselves  on  a  faith  with- 
out works,  which,   according  to  the   apos>tle,  is  dead, 
being  alone,  James  ii,  i7,  26.     We   read  of  many  in 
Jerusalem  who  believed  in  the  name  of  Christ,  when 
they  saw  his  miracles,  to  whom  notwithstanding  Christ 
would  not  commit  himself,  because  he   knew  ail  men, 
John  ii.  24.     We  are  told  that  even  Simon  Magus  be- 
lieved when  he  saw  the  miracles  performed  by  Philip. 
The  parable  of  the  sower  in  Luke  viii.   lo>.  carries  this 
matter  still  somewhat  farther.     There  it  is  said,  that 
they  on  the  rock,  are  they,  who,  when  they  hear,  receive  the 
word  with  joy  ;    but  it  is  added,  and  these  have  no  rooty 
who  for  a  while   believe,    and  in  time  of  temptation  fall 
away.     The  scripture  teaches  us  that  a  main  thing  be- 
longing to  the  nature  of  faith  is  trust  in  God,  founded 
on  his  word.     The  prophet  Isaiah  speaks  of  some  hy- 
pocritical   Israelites,  who   had   some  resemblances   of 
this  trust.     He  says,  they  called  themselves   of  the  holy 
city,  and  stayed  th^inselves  ujjon  the  God  if  Israel,  Isaiah 
xlviii.  2. 

These  and  other  scriptures  shew  that  men  may  have 
several  resemblances  of  faith,  by  which  they  mav  im- 
pose on  themselves.  But  there  are  various  characters 
which  distinguish  true  faith  from  these  false  appearan- 
ces. Men  may  give  some  assent  to  the  gospel,  and 
their  faith  in  the  mean  time  labour  under  essential  de- 
fects, as  to  its  extent,  as  to  the  root  it  has  in  the  soul, 
the  ends  proposed  by  the  various  actings  of  it,  and  the 
impressions  which  the  objects  of  faith  make  upon  the 
heart. 

In  the  first  place,  it  is  evident  that  a  man  may  en- 
tertain some  belief  of  Christ's  divine  mission,  without 
owning  the  principal  ends  of  it  ;  and  particularly  with- 
out acknowledging  the  sovereign  ind  incomprehensible 


•jT  Divine  Grace.  267 

love,  mercy,  and  grace  of  God,  in  redemption,  by 
Christ's  blood.  And  yet  the  whole  tenor  of  scripture- 
doctrine  on  this  head  shews,  that  it  is  on  this  redemp- 
tion that  sincere  faiili  must  fix  tlie  Christian's  heart, 
his  trust  and  confidence  j  as  being  the  only  solid  re- 
li.'-i  ffom  all  his  fears,  and  foundation  of" his  hopes  : 
not  only  a  very  great,  but  absolutely  the  greatest  mani- 
festation of  God's  glory,  and  chief  gift  of  his  mercy; 
and  consequently  a  rich  source  of  the  strongest  mo- 
tives to  love,  and  obedience.  Notwithstanding  of  this, 
the  apostle  in  writing  to  the  Galatians,  plainly  inti- 
mates to  them,  that  there  were  Judaizing  Christians 
among  them,  who,  though  they  owned  Christ's  mission, 
made  his  death  to  be  in  vain,  and  frustrated  the  grace 
of  God.  And  theie  is  t(jo  much  ground  to  believe  that 
these  Judaizing  Christians  have  had  their  successors  in 
all  ages. 

In  the  next  place,  it  Is  evident  that  a  slnnerinay  ac- 
knowledge redemption,  and  apply  to  the  mercy  of  God 
in  the  blood  el"  his  Son,  for  the  remission  of  sins,  with- 
out applying  sincerely  for   the   sanctification   of  hcari 
and  life.     This  was    the   defect    of  ti;e   Solifidians,  as 
they  are  called,   whom  the  apostle  James  speaks  of,   as 
a  people  who  had  a  sort  of  faith  wliich,   being  without 
works,  was  dead.     It  is   evident    tliat  this   is  not  the 
faith  by  which,  according  to  Scripture,  sinners  believe 
to  the  saving  of  their   souls,  Heb.  x.  39.     True  faith 
must  give  due  acceptation  to  the  true  and  faithful  say- 
ing, that  Jesus  Christ  came  to  save  sinners  ;   and  it  is 
an    excellent  description  we   have    of   that    salvation, 
when  we  are  told  that  he  saves  his  people  from  their  sins. 
Sincere   faith  must  embrace  the  gracious  offers   of  the 
gospel,   where    the    Redeemer   is    pioposed   to   us,    as 
made  of  God  to  us,   wisdom,  righteousness,  sanctifica- 
tion,  and  redemption,    I  Cor.  i.  50.      The   siniier  who 
continues  in  his  sins,  rejects   these   offers  :   and  while  * 
he  does  so,  he  neglects  that  which  is  called  the  end  of 
our  faith,  the   salvation  of  the  soul.     Sanctification  is 
not  merely  a  principal  part  of  salvation  and  happiness  ; 
but  that  to  which  all  the  other  parts   are  subservient. 
Sanctifying  grace,  as,  well  as  pardoning  mercy,  is  an 


268  The  Scripture  Doctrine 

essential  part  of  the  Redeemer's  purchase  ;  and  as  both 
these  blessings  are  the  ends  of  Christ's  blood  ;  so  both 
of  them  must  be  the  ends  of  the  various  actings  of  that 
fiith,  V  liith  the  apostle  calls  faith  in  Christ's  blood  — 
Sincere  faith  in  acknowledging  redemption,  and  em- 
bracing Christ's  mediation,  must  dispose  the  heart  to 
aim  habitually  at  the  great  ends  of  it.  And  seeing  the 
ends  of  Christ's  giving  himself  for  us,  and  of  his 
whole  mediation,  is  to  redeem  us  from  our  iniquities, 
and  purify  us  to  himself  a  peculiar  people,  zealous  of 
good  works  :  in  reinstating  us  in  God's  favour,  to  re- 
store in  us  his  image,  which  is  a  chief  effect  of  it;  to 
bring  us  to  conformity  to  God  and  holiness,  and  true 
happiness  in  the  enjoyment  of  hin)  ;  or,  as  this  v/hole 
matter  is  briefly  expressed  in  scripture  style,  to  save 
us  from  sin,  and  to  bring  us  to  God  ;  unless  these  great 
ends  of  Christ's  mediation  be  the  ends  of  cur  actins;  of 
faith  in  him,  we  have  not  that  faith,  concerning  which 
it  is  said  that  he  who  believes  has  passed  from  death  to 
life.  •  :• 

Li  the  mean  time,  it  is  ft  to  observe,  that  the  self- 
dcceivcr,  who  continues  in  his  sins,  and  yet  pretends 
to  f;;iih  in  tl.e  Iledeemer,  may  indeed  imagine  that 
he  rece-ivc?^  tliC  Redeerncr,  by  faith,  not  only  for  re- 
mission, hut  ako  for  sanctification.  Perhaps  there  are 
not  very  many,  who  have  any  tolerable  knowledge  of 
Christianity,  who  do  not  own  that  these  things  are 
really  inseparable.  But,  as  was  observed  before, 
through  the  delusions  of  pride  and  self-flattery  people 
may  lose  the  benefit  of  general  truths,  by  a  wrong  and 
partial  application  of  them.  Tiie  self-deceiver  ima- 
gines that  he  receives  Christ  for  sanctification,  because 
he  h  at  some  pains  to  ap]")ly  for  his  grace,  and  to  have 
some  kind  of  dependence  en  it  fur  lioliness  of  heart  and 
life,  according  to  h.is  false  and  partial  apprehensions  of 
it.  Eut  since  his  apprehensions  of  it  labour  under  so 
essential  defects,  his  faith  is  not  that  faith  which  works 
by  love,  and  j-urifics  the  heart  ;  and^erefore  it  is  not 
what  the  scripture  calls  faith  unfeigned. 

In    considering   these    characters    of   sincere   faith, 
\\  hich  relate   to  the  ends  of  it  ;   it   is   not  sufficient   to 


of  DiXiint  Grxicc.  269 

consider  sanctification  in  general.  It  is  needful  to  re- 
member that  it  is  a  chief  part  of  sanctification,  to  have 
hearts  disposed  to  glorify  the  divine  perfections,  suita- 
bly to  the  various  manifestations  of  them,  in  which  we 
have  access  to  acknowledge  or  contemplate  them.  Bul 
though  our  praises  should  extend  to  all  God's  works, 
and  to  his  favours  to  other  creatures,  it  is  evident  \v^ 
are  chiefly  obliged  to  acknowledge  the  divine  excel- 
lencies as  displayed  in  th^se  divine  works,  in  which  we 
ourselves  are  more  immediately  concerned.  As  there- 
fore it  is  a  main  end  of  knowing  and  believing  the 
truths  of  natural  religion,  that  we.  may  honour  God's 
perfections  shining  in  creation  and  providence  ;  so  the 
design  of  knowing  and  believing  the  peculiar  truths  of 
the  gospel,  is  to  honour  his  perfections  shining  in  the 
works  of  redemption  and  grace.  If  our  hearts  are  not 
sincerely  disposed  to  comply  with  this  design  of  the 
gospel,  our  faiih  is  not  that  faith  which  receives  the 
lave  of  the  truth.  The  evil  of  atheism  consists  in 
mens'  denying,  or  not  acknowledging  their  obligations 
to  the  First  Ciiuse,  as  the  author  of  our  being,  and  of 
sll  the  good  we  enjoy  or  expect.  The  evil  of  unbelief 
in  rejecting,  the  gospel,  is  mens'  not  acknov\  ledging 
and  honouring  aright  the  sovereign  mercy  and  grace 
of  God  in  the  Lord  Jesus  Christ  as  the  source  of  the. 
salvation  and  happiness  of  sinners. 

It  is  obvious,  that  men  may  give  some  assent  to  the 
gospel,  while  their  hearts  do  not  thus  comply  with  the 
design  of  it  :,  they  may  have  some  speculative  belief  of 
the  reality  of  the  things  revealed  in  the  gospel,  with-; 
out  just  views  of  the  glory  and  excellency  of  them. — 
They  may  even  have  soma  concern  about  the  various 
parts  of  salvation  which  Christ  has  purchased  :  with- 
out due  complacency  and  esteem  of  his  mediation  it- 
self. Yet  it  is  evident  from  the  whole  tenor  of  scrip- 
ture doctrine  on  that  head,  that  a  main  cliaracter  of 
sincere  faith  is,  a  transcendent  esteem,  and  complacen- 
cy of  soul  in  Christ's  mediation,  as  a  most  amiable 
manifestation  of  the  glory  and  grace  of  God  in  the 
salvation  of  sinners.  /\.s  this  is  a  point  of  considerable, 
of  very  great  importance,  it  is  proper  to  hint  at  somcr 

Z  2 


^5*0  'i'he  Stripiure  Doctrine 

of  the  proofs  of  it.  It  may  be  proved  from  the  scrip- 
ture account  of  the  ends  of  faith  itself,  and  its  prin- 
cipal objects,  as  also  the  chief  cause  and  chief  actings 
of  it.  When  the  apostle  Paul  speaks  to  the  Ephesians, 
of  God's  gracious  purposes  concerning  the  salvation  of 
sinners  by  his  Son,  and  of  that  faith  which  is  the  great 
means  of  salvation,  he  teaches  that  the  end  of  these 
things  is,  that  we  may  be  to  the  praise  of  the  glory  of 
God  by  trusting  in  Christ,  Epb.  i.  12,  particularly  that 
we  may  be  to  the  praise  of  the  glory  of  his  grace,  or 
that  he  may  shew  forth  and  consequently  that  we  may 
acknowledge,  the  exceeding  riches  of  his  grace  in  his- 
kindness  in  Christ.  The  same  apostle  speaks  of  the 
work  of  faith  wrought  with  power,  and  says  that  the 
end  of  it  is  that  the  name  of  the  Lord  Christ  may  be 
glorified  in  us. 

There  are  several  scriptures  wherein  the  apostles 
describe  the  superlative  esteem  which  they  had  them- 
selves of  Christ's  mediation.  It  is  evident  that  such 
scriptures  ought  not  to  be  considered  as  containing 
merely  descriptions  of  their  faith  and  love,  but  also  as 
containing  patterns  of  ours.  Paul  tells  us  he  was  deter- 
mined to  know  nothing  else  but  Christ,  and  him  crtici- 
fied,  that  he  gloried  in  nothing  else,  and  that  he  count- 
ed all  things  else  loss.  Though  other  sincere  Christians 
come  far  short  of  this  apostle,  yet  all  are  under  the 
same  obligations  in  the  main,  to  honour  the  mediation 
of  Christ  with  their  whole  hearts.  Accordingly  we  are 
told  in  general  that  to  them  who  believe,  he  is  pre- 
cious, or,  as  the  word  so  rendered  imports,  honourable ; 
that  to  them  he  is  the  power  and  wisdom  of  God  ;  and 
that  in  glorying  they  glory  only  in  the  Lord,  1  Pet.  ii. 
7.   1  Cor.  i.  31. 

These  and  the  like  scriptures  shew  the  necessity  of 
a  transcendent  esteem  of  the  mediation  of  Christ  as  a 
bright  display  of  God's  glory  in  our  salvation.  This 
may  be  farther  confirmed  and  explained  from  some 
of  the  scripture  commendations  of  it.  Unless  these 
commendations  or  declarations  of  its  excellency,  make, 
in  some  measure,  a  due  impression  on  our  hearts,  we 
»egUct  a  main  pjirt  and  main  design  of  the  gospel^ — 


of  D':vins  Grace.  271 

Sume  scriptures  commend  the  work  of  redemptio.i  as 
a  transcendent  manifestation  of  the  Divine  perfections 
in  general  :  it  is  of  that  blessed  work  the  apostle  is 
writing  to  the  Colossians,  when  he  speaks  of  the  glory 
of  that  mystery  which  was  manifested  to  them^  and 
which  he  says,  was  Christ  in  them  the  hope  of  glory. 
Other  scriptures  make  particular  mention  of  several 
divine  perfections,  shining  in  that  divine  work  with 
peculiar  lustre  ;  such  as  divine  justice,  power,  and 
wisdom,  but  especially  mysterious  love,  mercy,  and 
condescension  to  sinners.  Thus,  we  are  taught,  that 
by  the  propitiation  in  Christ's  blood,  God  declares  his 
righteousness  in  the  remission  of  sins  j  that  he  may  be 
just,  and  the  justifier  of  him  who  believes  in  Jesus  ; 
that  to  them  who  are  called  (as  in  the  scripture  above- 
mentioned)  Christ  is  the  power  and  wisdom  of  God  ; 
that  herein  is  love,  herein  is  the  love  of  God  mani- 
fested ;  in  this  God  commends  his  love,  and  shews 
forth  the  exceeding  riches  of  his  grace,  his  rich  mercy 
and  great  love,  wherewith  he  loved  us,  even  love 
whose  height,  depth,  length,  and  breadth,  surpass  our 
knowledge. 

It  is  evident,  that  our  esteem  of  Christ's  mediation^ 
should  be  in  some  measure,  suitable  to  the  gospel  de- 
clarations of  its  excellency.  This  is  plainly  implied  io 
the  scripture  account  of  the  cause  of  faith,  and  of  its 
chief  actings  and  influence.  When  God,  the  author 
of  faith,  shines  into  the  heart,  we  are  told  that  he  gives 
the  knowledge  of  his  glory  in  the  face  of  Jesus  Christ,. 
2  Cor.  iv.  4.  We  are  more  particularly  directed  to 
seek  God's  Spirit  to  strengthen  us  in  the  inner  man, 
that  we  may  know  the  love  of  Christ,  Eph.  iii.  18,  |y. 
As  to  the  chief  actings  and  influence  of  faith,  a  life  of 
faith  working  by  love,  is  described  by  beholding  the 
glory  of  the  Lord,  so  as  to  be  changed  into  the  same 
image  as  by  the  Spirit  of  the  Lord,  2  Cor.  iii.  18. — 
These  words  are  meant  of  that  glory  of  the  Lord, 
which  is  more  clearly  revealed  under  the  New  Testa* 
ment  ;  that  is  to  say,  the  glory  of  the  Lord  in  redemp- 
tion. ***** 

The  scriptures,  which  explain  the  nature  of  holiness. 


^72  Tlu  Scr}jj:ure  Doctrine 

and  the  work  of  the  Holy  Ghost,  shew  that  divine  love 
is  the  chief  part  of  the  divine  image.  To  love  God 
with  all  our  heart  and  soul,  is  to  obey  the  first  and 
great  commandment  of  his  law.  And  therefore,  when 
it  is  said  that  the  end  of  the  commandment  is  love,  out 
of  a  pure  heart,  and  a  good  conscience,  and  faith  un- 
feigned, 1  Tim.  i  5.  though  love  to  our  neighbours  is 
by  no  means  to  be  excluded,  it  is  to  the  love  of  God 
thatthis  is  chiefly  applicable.  Yet  it  is  certain,  that  men 
void  of  divine  love,  may  impose  upon  themselves  by 
various  resemblances  of  that  holy  disposition  of  soul. 
Without  love  to  God  with  the  whole  heart,  men  may- 
have  some  delight  in  devout  contemplation  of  him,, 
some  desires  after  his  favour  and  approbation,  with 
various  hopes  and  fears,  joys,  and  sorrows,  which  re- 
sult from  such  desires. 

That  without   sincere  love  to  God,  men  may   have 
some    delight    in  contemplating  him,  is  evident  from 
this,  that,  besides  a  principle  of  love,  there  are  other 
affections,  from  which  some  such  delight  may  natural- 
ly proceed  :   and  particularly  it  is  obvious,  that  where 
God  is   not  the  object    of  mens'  love,  he  may  be  the 
object  of  their  admiration.     The  prophet  Isaiah  speaks 
of  some  very  bad  men,  who  he  says,  had  some  sort  of 
delight  in   approaching  to  God  ;   that  is,  in    worship- 
ping him.     His  words  are,  *'  'JViey  seek  me  daily,  and 
delight  to  know  my  xcayx  ;   as  a  nation  that  did  righuous-- 
ness,  they  delight  iti  approaching  to  Cod.  Isa.  Iviii.  ?.     It 
is  said  of  iizekiel's  hearers^  that    with  their  moulh   they 
shewed  much  love  ;  but  their  heart  went  after   their  covet- 
ousness.     It  is  added,  and  lo  thou  art  unto  them  as  a  very 
lovely  song,  oj"  one  that  hath  a  pleasant  voice,  and  can  play 
well  on  an  instrument,  for  they  hear  thy  words,  but  they, 
do  them  not,"  Ezek.  xxxiii.  ol,  '>!2.     It  was  observed: 
before,  that  in  tlie  parable  of  the  sower,  they  who  arc 
compared  to  the    stony  ground,  are  not  only  said  to 
receive  the  gospel,  but  to  receive  it  with  joy.     Joy  in 
receiving  the  gospel,  which  contains  so  many  motives 
to  divine  love,  bears  a  resemblance  to  that  holy  aft'cc- 
tion.     Many  of  Christ's  hearers  are  said  to  have  beeti 
Astonished  at  his  doctrine^  while  they  were  far  from 


of  Divine  Grace.  273 

complying  with  the  design  of  it.  It  is  probable  their 
astonishment  was  not  without  some  sort  of  pleasure 
and  deliorht.  No  doubt,  the  discourses,  both  of  our 
Saviour  and  of  the  prophet  Ezekiel,  contained  power- 
ful motives  to  divine  love.  But  they  did  not  produce 
that  important  effect,  on  the  people  above-mentioned, 
though  they  produced  some  delight  of  another  kind. — 
As  to  Ezekiel's  hearers,  the  comparison  made  use  of 
to  illustrate  these  mens'  attendance  on  religious  ex- 
ercises, seems  to  import,  that  they  took  some  pleasure 
in  them,  only  as  a  sort  of  agreeable  amusement  for  a 
time.  He  was  to  them  as  a  very  lovely  song.  But 
while  the  prophet's  discourse  only  affected  the^r  imagi- 
nation, covetousness  had  the  possession  of  their  hearts. 

In  considering  the  delight  which  men  may  have  in 
some  contemplations  of  God,  without  sincere  love  tq 
him,  it  is  proper  to  take  a  view  of  the  sources  of  such 
del  gilt.  The  natural  love  of  knowledge,  which,  though 
of  a  good  tendency,  may  be  separated  from  the  love 
of  God,  and  abused  to  many  bad  purposes,  may  pro- 
duce manifold  pleasure,  both  in  the  contemplation  of 
God  and  his  works.  The  distinguishing  faculties  of 
rational  creatures,  make  them  capable  of  various  con- 
siderable enjoyments,  in  contemplating  things  won- 
derful and  extraordinary  ;  in  contemplating  whatever 
has  in  it  admirable  order  and  symmetry,  or  manifold 
evidence  of  deep  contrivance  ;  and  in  a  special  man- 
ner, in  viewing  the  connexion  between  causes  and  their 
effects.  People  of  all  sorts  seem  capable,  though  not 
equally,  of  such  enjoyment.  As  all  these,  and  the  like 
causes  of  pleasure  in  contemplation,  admit  of  gi^eat  va- 
riety c:f  degrees,  so  the  highest  degree  of  them  is  to 
be  f  ;und  in  contemplating  the  works  and  attributes  of 
God. 

Some  have  observed,  that  even  the  atheistical  Epi-» 
curean  poet,  sometimes  discovers  a  sort  of  transport;^ 
in   contempiatino;  the  divine  works,  while  he  did  not 

JO  _      ' 

acknowledge  divine  wisdom.  It  is  no  wonder  that  the 
contemplation  of  God's  works,  when  joined  with  the 
acknov.'ledgment  of  his  perfections,  should  afford  a 
considerable  additional  pleasure.  It  is  aji  effect  of  God's 


274^  The  Scripture  Doctrine 

a. 
goodness,  that  as  we  were  at  first  created  capable  of 
such  enjoyments,  our  apostacy  has  not  wholly  deprived 
us  of  them.  They  have  a  manifold  good  tendency. — 
They  tend  to  make  a  reasonable  soul  bethink  itself 
what  it  is  capable  of,  and  what  its  noble  faculties  were 
designed  for.  But  notwithstanding  of  all  this  ;  seeing 
they  are  enjoyments,  of  which  very  bad  men  may  real- 
ly have  some  taste,  they  are  attainments  very  differ- 
ent from  divine  love,  and  the  enjoyments  which  have 
a  connexion  with  it.  The  characters,  which  distin- 
guish these  different  attainment's  from  one  another,  will 
be  considered  afterwards. 

It  is  proper  to  consider,  in  the  next  place,  how, 
without  love  to  God  with  the  whole  heart,  men  may 
have  not  only  some  delight  in  contemplating  him,  but 
also  some  considerable  desire  after  his  approbation  and 
favour.  We  read  in  scripture  of  people  inquiring  what 
they  should  do  to  obtain  eternal  life,  and  seeking  to 
enter  in  at  the  strait  gate,  without  complying  sincere- 
ly with  the  method  God  has  appointed  for  that  pur- 
pose. If  a  considerable  desire  of  eternal  happiness, 
may  be  found  in  the  hearts  of  bad  men  ;  seeing  the 
love  of  the  end  naturally  carries  men  to  a  desire  of  the 
means  ;  it  rs  no  wonder  that  such  desire  may  excite 
men  void  of  divine  love,  to  various  good  endeavours, 
suitable  to  their  apprehensions  of  their  duty,  however 
defective.  We  are  told  that  Herod  was  induced,  by 
the  doctrine  of  John  the  baptist,  not  only  to  do  some 
good  tilings,  but  many  good  things  i  these  good  things 
seemed  to  prove  some  inward  good  purposes;  but  they 
did  not  extend  to  his  parting  with  Herodias. 

It  is  a  common  and  just  argument,  concerning  the 
noxious  influence  of  Atheism  on  the  interest  of  society, 
that  it  takes  off  the  most  powerful  restraints  of  secret 
crimes.  This  plainly  supposes,  that  some  secret  con- 
cern about  escaping  future  punishment,  and  of  obtain- 
ing future  happiness,  may  be  found  in  the  hearts  of 
the  most  abandoned;  and  may  have,  in  some  cases, 
eome  effect  on  them.  It  is  no  wonder,  therefore,  that 
the  like  concern  should  exert  itself,  with  far  superior 
efficacy,  in  men  who  are  not  entirely  dissolute,  though, 
rhey  come  short  of  true  holiness,. 


cf  Divine  Grac§.  275 

Both  scripture  and  experience  shew,  that  natural 
conscience  is  a  thing  which  perverse  affections  may 
siupify,  hut  cannot  quite  root  out.  That  principle  im- 
plies a  power  of  discerning  the  difference  between 
moral  good  and  evil,  or  rather  it  puts  it  out  of  mens* 
power  entirely,  to  extinguish  a  secret  sense  of  that 
difference.  It  is  evident,  that  natural  conscience,  to- 
gether with  that  general  desire  of  happiness,  and  fore- 
thought about  futurity,  which  are  inlaid  in  our  frame, 
have  a  tendency  to  excite  a  desire  of  the  favour  of 
that  Being,  on  whom  we  have  an  absolute  dependence. 
It  is  plain,  that  when  men  have  such  desire  after  the 
divine  favour,  while  they  are  void  of  divine  love,  it 
is  not  their  having  such  desire,  but  their  wanting  that 
love,  that  is  blameable.  As  the  fault  of  such  desires 
does  not  lie  in  excess,  but  in  defect,  so  true  holiness 
does  not  exclude,  but  strengthen  and  direct  them. — 
And  if  these  desires  had  all  the  effect  on  mens*  hearts, 
which  they  ought  to  have,  and  to  which  they  have  a 
tendency,  they  would  determine  them  to  far  more 
suitable  endeavours  after  sincerity  ;  they  would  de- 
termine them  to  lay  aside  their  false  and  partial  views 
of  God,  of  his  law,  and  of  themselves.  They  would 
excite  them  to  repent  of  all  their  sins,  to  apply  sincere- 
ly to  the  mercy  of  God  in  Christ,  for  all  that  sanctifi- 
cation  which  he  has  purchased,  and  dispose  them  to 
habitual  consideration  of  all  the  principal  motives  and 
obligations  to  love  God,  and  hate  sin  with  their  whole 
heart. 

But  it  is  too  certain  that  men  may  have  a  considera- 
ble degree  of  concern  about  future  happiness,  without 
its  producing  such  effects.  In  the  mean  time,  it  is  evi- 
dent, that,  as  such  concern  admits  of  very  different 
degrees,  it  must,  like  all  other  desires,  beget  a  pro- 
portionable degree  of  fear,  upon  apprehension  of  dis- 
appointment, and  of  joyful  hope  in  prospect  of  success. 
And  seeing  it  strengthens  and  increases  our  delight  in 
any  means  of  good,  when  it  gratifies  at  once  different 
desires,  or  answers  various  desirable  ends  j  a  general 
desire  of  future  happiness  may  increase  that  delight  in 
contemplating  God,  which  proceeds  from  admiration, 
or  some  other  principle  different  from  divine  lo/e. 


276  ThQ  Scripture  Doctrine 

It  is  evident,  that  such  delight  and  desires  as  have 
been  described,  bear  some  resemblance  to  the  holy 
affections  and  desires  included  in  the  love  of  God,  and 
the  one  may  be  mistaken  for  the  other.  These  differ- 
ent  principles  may  ofttimes  employ  mens'  thoughts 
about  the  same  objects,  and  may  excite  men  to  the 
same  devout  exercises,  and  other  good  actions.  But 
all  this  resemblance  is  still  consistent  with  a  very  es- 
sential unljkeness. 

A  man  who  is  really  disaffected  to  his  sovereign  in 
his  heart,  so  that  were  it  in  his  power  he  would  not 
have  him  to  reign  over  him,  may  yet  desire  his  favour 
for  his  own  ends,  and  seek  gifts  and  preferments  from 
him.  In  like  manner,  men  whose  hearts  are  prejudi- 
ced against  the  holiness  of  God,  and  pre-possessed  with 
enmity  agamst  his  law,  Rom.  viii.  V.  considered  in  its 
true  import  and  extent,  may  have  such  a  persuasion 
of  their  dependence  on  him,  as  shall  have  a  considera- 
ble effect  on  them.  It  is  not  to  be  wondered  at,  that 
bad  men  should  prefer  a  luiure  state  of  happiness  to  a 
state  of  punishment,  and  have  some  considerable  de- 
sires after  heaven,  while  they  cannot  sincerely  say, 
as  the  Psalmist  does,  H  hum  haxt  I  in  heaven  bui  <hee, 
O  Lord?  Men  may  have  some  love  of  heaven,  without 
loving  God,  while  their  desire  of  heaven  excites  some 
desire  of  God's  favour,  and  of  what  they  apprehend 
to  be  the  way  to  it. 

It  is  evident  also,  that  men  may  have  some  desire 
of  God's  favour,  that  they  may  obtain  heaven  hereaf- 
ter, while  they  have  superior  and  stronger  desires  to 
retain  some  favourite  lusts  and  corrupt  practices  here  : 
while  self-flattery  makes  them  ingenious,  in  reconci- 
ling their  worst  defects  with  the  greatest  hopes.  Some- 
times mens'  desires  after  heaven,  and  after  the  favour 
of  God,  and  the  impressions  of  these  things  on  their 
minds,  may  appear  considerable  for  a  short  space  of 
time  J  but  are  found  to  have  no  root  in  the  soul,  seeing 
they  are  worn  off  by  the  first  impressions,  from  any 
remarkable  new  temptation.  And  even  where  such 
impressions  are  more  lasting,  there  is  a  great  differ- 
ence between  general  desire  of  GGd*s  favour,  flowing 


of  DWine,  Grace,  277 

merely  from  a  sense  of  dependence  on  him,  and  that 
which  flows  from  a  due  affectionate  esteem  of  his  excel- 
lencies, particularly  of  his  mornl  excellencies,  which, 
in  scripture  style,  are  comprehended  under  the  name 
of  holiness.  Men  may  have  considerable  desires  after 
God's  favour,  without  sincere  desire  of  conformity  to 
him  in  holiness  ;  especially,  without  a  desire  of  uni- 
versal holiness,  directed  by  right  views  of  the  essen- 
tial rules  of  it,  and  a  just  application  of  them.  Pie- 
dominant  sins  may  retain  their  sovereignty  in  the  heart, 
while  they  do  not  exclude  all  desire  of  heaven,  and 
while  they  do  not  hinder  men  from  doing  many  good 
things  with  that  view.  But  if  in  such  cases,  men  en- 
tertain the  hope  of  heaven,  it  is  evident  they  impose 
on  themselves,  by  partial  views  of  their  duty  ;  and 
that,  in  imagining  they  study  true  holiness,  tliey  mis- 
take, very  inexcuseably,  a  part  for  the  whole. 

As  that  desire  of  God's  favour,  which  may  be  found 
in  the  hearts  of  the  impenitent,  is  a  thing  very  differ- 
ent from  divine  love  ;  so  also  is  their  delight  in  con- 
templating him.  Some  account  was  given  of  this  be- 
fore, but  it  deserves  to  be  inquired  into  more  partic- 
ularly. It  is  useful  to  divide  the  delights  attained  unto, 
in  divine  contemplation  into  two  different  sorts,  ac- 
cording as  they  are  founded  on  true  or  false  schemes 
of  religion.  Even  where  mens*  contemplations  are 
founded  on  true  principles  in  the  main,  their  delight 
may  proceed,  as  was  observed  before,  from  mere  ad- 
miration, and  other  inferior  principles,  very  different 
from  love  to  God  with  the  whole  heart.  It  is  well 
known  there  may  be  a  good  deal  of  pleasure  in  mere 
speculation.  Yet  the  very  name  of  mere  speculation, 
though  attended  with  pleasure,  imports  something  very 
different  from  that  enjoyment,  which  results  from  af- 
fection. People  may  take  pleasure  in  a  speculation, 
without  any  love  to  the  object  of  it,  but  merely  to  the 
speculation  itself.  Thus,  several  sciences  afford  de- 
lightful contemplation,  while  their  objects  arc  far  from 
being  the  objects  of  affection.  Men  are  capabli*  of  de- 
light, even  in  contemplating  things  that  are  the  ob- 
jects  of  their  aversiqn  :  as,  for  instance,  in  contem- 

A  a 


273  ^'-^fi  Scripture  Doctrine 

plating  things  that  may  be  known  concerning  the  fal- 
len angels. 

The  apostle  Paul  observes,  that  men  may  excel  in 
the  knowledge  of  all  mysteries,  and  yet  want  charity 
or  love.  Notwithstanding  tnat  essential  defect,  such 
mens*  knowledge,  and  the  contemplations  with  which 
it  furnished  them,  might  be  attended  with  considera- 
ble enjoyment.  Oftentimes,  men  who  take  pleasure 
in  some  other  contemplations  of^God,  take  little  or 
none  in  contemplating  his  moral  perfections  ;  particu- 
larly as  they  are  manifested  in  his  law,  and  moral 
government  of  the  world.  Yet,  even  these  excellen- 
cies may  be  the  objects  of  speculative  delight  ;  and 
men  may  take  some  sort  of  pleasure,  in  contemplatmg 
God's  moral  attributes  and  laws,  without  sincere  pre- 
valent desire  of  conformity  to  them.  It  is  said  of  Nero, 
that  sometimes  he  took  pleasure  in  hearing  declama- 
tions on  moral  virtue,  though  few  will  suppose  he 
took  pleasure  in  the  thing  itself.  The  same  princi- 
ples which  gave  Nero  some  pleasure  in  speculations  on 
such  subjects,  may  make  other  bad  men  take  some  sort 
of  speculative  pleasure,  in  various  parts  «f  religion  in 
general.  Men  may  take  some  pleasure  in  contempla- 
ting God's  laws,  his  moral  attributes,  and  some  effects 
of  them,  without  considering  these  things  as  motives 
to  obedience,  and  aggravations  of  transi^ression  :  and 
consequently  without  improving  thost',  as  means  of 
suitable  love  to  God  and  holiness,  and  suitable  hatred 
and  sorrow  for  sin. 

If  there  may  be  so  important  defects  in  these  divine 
contemplations,  which  may  be  in  the  main  regulated 
by  true  schemes  of  religion,  founded  on  scripture  ; 
much  more  must  this  take  place  m  contemplations, 
which  deviate  from  that  standard.  Tlie  scripture  fore- 
tells, that  in  the  last  days  men  would  heap  up  to  them- 
selves teachers,  having  Itching  ears,  according  to  their 
own  lusts  :  that  seducers  would  inveigle  incautious  per- 
sons, and  impose  upon  iliem  by  swelling  words  of  van- 
ity, 2  Tim  iv.  ^.  2  Pet.  ii  17,  ^r..  Jude  12.  And  it 
seems  to  be  on  account  of  the  inefficacy  of  their  notions 
ro  sanctify  heart  and  life,  tliat  they   are  compared  to 


of  Divine  Grace,  279 

wells  without  water,  and  clouds  carried  about  with 
winds,  which  do  not  water  and  fructify  the  earth. — 
These  predictions  have  been  verified  in  several  ages, 
by  various  schemes  of  religion,  whose  principal  ten- 
dency seems  to  be,  to  gratify  vain  curiosity,  to  intox- 
icate the  imagniation,  and  to  puff  up  men  with  an 
over-weening  conceit  of  profound  knowledge. 

It  is  true,  that  perhaps  there  was  scarcely  any 
scheme  of  religion  so  made  up  of  mistakes  and  absur- 
dities, as  to  exclude  all  mixture  of  truth,  and  every 
branch  of  the  divine  and  moral  law.  And  so  far  as 
any  branches  of  truth  and  moral  preeepts  enter  into 
mens'  schemes,  so  far  may  they  produce  seme  good 
effects,  however  defective  and  j^ariial.  But  as  to  the 
deluding  parts  cf  fictitious  schemes  of  religion,  what- 
ever emotions  they  produce  in  mens*  hearts,  or  rather, 
in  their  imaginations,  it  is  evident  that  these  tilings 
must  be  as  dilTcrent  from  divine  love,  as  fahchood  is 
from  truth. 

What  has  been  said  concerning  the  attainments 
which  bear  some  resemblance  to  divine  love,  or  may 
be  mistaken  for  it,  will  receive  farther  light  by  con- 
sidering the  scripture  account  of  the  nature  and  chief 
characters  of  that  holy  disposition  of  soul. 

Seeing  we  are  required  to  love  God  with  all  our  heart 
and  soul,  and  strength  ;  tiiis  plainly  implies,  that  all 
the  ingredients  of  the  most  perfect  love  should  concur, 
in  the  highe<^t  degree,  in  that  holy  afFection.  It  must 
include  the  highest  estee-n,  gratitude  and  desire  :  a 
due  esteem  of  God's  perfection?,  a  grateful  sense  of 
his  benefits,  a  propensity  to  suitable  acknowledgment 
of  his  perfections,  in  the  various  manifestations  of 
them  ;  and  in  a  special  manner,  to  suitable  acknow- 
ledgments of  all  the  effects  of  his  goodness  to  us  ;  a 
suitable  desire  of  his  favour,  proceeding  from  a  just 
e::teem  of  his  excellencies,  together  with  suitable  de- 
sire of  his  approbation  ;  of  conformity  to  him  in  his 
moral  excellencies,  and  of  the  enjoyment  of  him  as 
our  chief  good  ;  and  a  due  concern  for,  and  compla- 
cency in,  his  declarative  glory.  It  deserves  particular 
consideration^  tha.t^  according  to  the  scripture  account 


280  Tlit  Scripture  Doctrine 

of  divine  love,  a  prevalent  inclination  to  universal  cod- 
formity  and  obedience  to  him,  is  so  important  an  in- 
gredient of  it,  that  all  other  holy  affections,  which 
may  be  distinguished  from  that  inclination,  must  con- 
spire to  strengthen  it.  But  it  is  no  less  evident,  that 
this  inclination  to  obedience  to  God,  must  proceed 
from  a  due  esteem  of  his  excellencies,  gratitude  for 
his  goodness,  and  desire  of  his  approbation,  and  the 
enjoyment  of  him. 

It  is  not  needful  to  insist  much  on  particular  proofs 
of  these  things.  They  are  evident  from  the  whole 
strain  of  scripture  doctrine  on  this  important  subject. 
As  the  whole  of  religion  and  of  scripture  instruction, 
is  ofttimes  comprehended  under  the  knowledge  of  God, 
all  the  parts  of  divine  knowledge  are  designed  to  pro- 
duce and  excite  divine  Jove.  All  the  scripture  instruc- 
tions which  treat  at  large  of  God's  various  perfections  ; 
of  the  manifold  displays  cf  them  in  his  several  works, 
in  the  works  of  creation,  providence,  and  redemption  ; 
of  the  various  relations  we  stand  in  to  him,  and  our 
absolute  dcpenderce  on  him  ;  of  the  happiness  to  be 
had  in  drawincr  near  to  him  with  our  whole  hearts,  and 
of  the  misery  of  di^Dartinir  froni  i'?'^  •  th*  r:i":'^zz\zy  c* 
glorifying  him  as  God,  and  of  being  thankful  to  him  ; 
cf  giving  him  the  glory  due  to  his  name,  of  fixing  our 
desires  on  him  above  all  things  in  heaven  and  earth, 
of  glorifying  him  in  all  tilings,  and  of  praising  him,  be- 
cause his  name  alone  is  excellent  ;  all  these,  and  the 
like  scripture  instructions,  contain  evident  proofs  of 
those  ingredients  of  divine  love,  which  have  been  al' 
ready  mentioned. 

It  is  no  less  evident,  that  love  to  God  with  our  whole 
heart,  must  not  only  exclude  all  affections  that  are 
more  directly  contrary  to  it,  but  also  that  it  must  so 
moderate  all  our  affections  which  are  different  from  it, 
that  they  shall  become  duly  subordinate  and  subservi- 
ent to  it.  It  is  necessary  that  the  tenor  of  our  thoughts 
and  actions,  be  suited  to  that  just  and  noble  affection  ; 
that  it  have  the  sovereignty  in  our  hearts,  and  that  it 
be  the  governing  principle  of  our  lives.  To  honour 
and  obey  Qod  must  be  purposed  by  us,  not  merely  as 


o/'m'Oiiie  maciK ,  '^^^ 

'a. means. of  some  other  end,  which  would  imply  that 
there  is  something  else  v/hich  our  iiearts  are  more  in- 
tent upon,  but  as  itself  our  highest  end.  The  differ- 
ence between  loving  or  desiring  an  object  merely  as  a 
means  of  something  else,  and  desiring  it  as  an  end,  or, 
for  itseJf,  is  a  very  considerable  difference.  What  we 
love  or  desire  only  as  a  means,  is  what  would  be  the 
object  of  our  indifference,  or  perhaps  of  our  aversion, 
were  it  not  for  its  connexion  with  some  other  thing. — 
It  is  evident,  that  if  we  love  God  with  all  our  heart, 
we  must  love  him  as  our  chief  good  and  chief  end.- 
Whereas,  mens'  hearts  may  sometimes  be  warmed  with 
fictitious  affections,  or  affections  relating  to  things 
which  rhey  do  not  believe  ;  it  is  ev^ident,  that  the  holy- 
affections  included  in  divine  love,  must  be  founded  oa 
a  well  informed  judgment  and  siricere  faith,  or  belief 
of  the  proper  motives  of  it.  And  whereas,  sometimes 
men  may  feel  tiansient  and  superiicial  emotions  about 
objects,  to  which  they  have  no  habitual  inclination  or 
affection,  it  is  evident  that  love  to  God  with  the  whole 
heart,  mu-t  be  a  strong  habit,  deeply  rooted  in  the 
soul.  Thus,  the  scripture  teaches  us  that  love  must 
proceed  from  faith  unieigned,  and  that  we  must  be 
rooted  and  grounded  in  love,  1  Tim.  i.  5.  Eph.  iii.  17, 
Though  these  various  characters  of  divine  love  be 
of  manifold  use  for  explaining  the  true  nature  of  it, 
considered  more  abstractly  ;  yet,  in  order  to  a  right 
view  of  divine  love,  as  implanted  in  the  hearts  of  re- 
deemed sinners,  it  is  necessary  to  consider  more  par- 
tieularly  the  chief  grounds  and  motives  of  it,  and  the 
impressions  they  must  make  on  their  hearts.  A  just- 
impression  of  the  chief  motives  and  obligations  to  the 
love  of  God,  is  a  main  thing  included  in  the  nature  of 
it.  These  obligations  may  be  usefully  divided  into  two 
sorts  ;  namely,  these  tliat- are  known  by  the  light  of 
nature,  and  these  that  are -peculiar  lo  the  gospel.  We 
are  under  infinite  obligations  to  love  and  honour  God^ 
on  account  of  his  infinite  excellencies,  as  manifested 
in  creation  and  providence  ;  but  we  are  also  under  new^ 
additional  obligations  on  the  account  of  God's  incom- 
prehensible ipercy  in  our  redemption.     It  was  .proved 

A  a  2 


233  The  Scripture  Doctrine 

above,  iliat  this  divine  mercy  in  our  redemption'from 
sin,  is  that  which  should  habitually  occupy  the  hearts 
of  redeemed  sinners.  It  is  not  sufficient  for  us  to  con' 
sider  in  general,  that  we  should  have  a  high  esteem  of 
God's  perfections,  and  a  grateful  sense  of  his  benefits  j 
it  is  needful  to  consider  more  particularly  what  esteem 
we  should  have  of  the  divine  glory  displayed  in  our 
salvation,  and  what  grateful  sense  we  ought  to  have 
of  that  love,  whose  height,  and  depth,  are  incompre- 
hensible. It  is  not  sufficient  to  consider  in  general, 
that  the  love  of  God  includes  transcendent  desires  af- 
ter God  ;  that  is,  after  the  favour,  the  image,  and 
enjoyment  of  God.  It  is  needful  to  consider  in  what 
manner  we  are  to  desire,  and  seek  from  God  so  inesti- 
mable blessings,  of  which  we  are  so  utterly  unworthy^ 

SECTION  III. 

Arguments,  from  experience,  for  the  necessity  of  Divine 

Grace. 

IN  considering  the  arguments  from  experience, 
for  the  necessity  of  sanctifying  grace,  in  order  to  true 
holiness,  it  is  necessary  to  join  together  the  considera- 
tion of  the  following  things  ;  namely,  of  the  nature  of 
true  holiness  itself;  the  insufficiency  of  external  cau- 
ses to  produce  it  :  and  the  power  of  human  depravity 
or  corruption,  Vv'hich  is  so  opposite  to  it.  It  is  neces- 
sary to  have  in  view  the  nature  of  true  holiness  itself, 
to  prevent  mistakes  about  the  ends  and  effects,  for 
which  sanctifying  grace  is  affirmed  to  be  necessary  : 
this  being  a  subject  in  which  misrepresentations  are 
very  ordinary.  They  who  assert  the  necessity  and 
efficacy  of  sanctifying  grace,  do  not  deny  that,  with- 
out such  grace,  men  may  avoid  enormities  or  perform 
any  external  good  actions  :  yet,  sometimes  men  seem 
to  charge  that  doctrine  with  such  consequences.  That, 
for  which  sanctifying  grace  is  affirmed  to  be  necessary, 
is  the  restoring  of  the  divine  image  or  true  holiness,  in 
the  heart  of  a  sinner.  Though  true  holiness  necessa- 
rily includes  a  prevalent  inclination  to  all  acts  of  obc- 


of  Divine  Grace.  283 

iience  in  the  practice,  yet  its  nature  consists  chiefly 
in  the  inward  rooted  dispositions  of  the  soul.  This  is 
evident,  both  from  the  scriptures  which  treat  of  the 
nature  of  holiness,  and  those  which  treat  more  ex- 
pressly of  the  operations  of  the  Holy  Ghost.  The  great 
design  of  these  operations  is,  according  to  scripture, 
to  give  sinners  new  hearts  and  right  spirits  ;  hearts  of 
flesh,  so  as  Christ  shall  dwell  in  their  hearts  by  faith  ; 
hearts,  in  which  the  love  of  God  is  shed  abroad,  and 
on  which  the  law  of  God  is  written.  Newness  of  life 
and  holiness,  in  all  manner  of  conversation  are  abso- 
lutely necessary  ;  but  it  is  needful  to  remember  that 
t"he  chief  part  of  the  new  creature  is  the  new  heart. 

In  considering  the  necessity  or  efficacy  of  sanctify- 
ing grace,  in  relation  to  good  actions,  it  should  be  ob- 
served, that  actions  may  be  called  good  in  two  very 
different  meanings  ;  either  merely  in  regard  to  the 
matter  and  the  effects  of  them  ;  or  in  regard  to  their 
inward  principle  and  end,  which  is  always  suitable  to 
the  inward  prevailing  dispositions  of  the  heart  whence 
they  proceed.  In  the  first  large  meaning  of  the  word, 
bad  men  are  so  far  from  being  incapable  of  perform- 
ing any  good  actions,  that  there  is  indeed  no  sort  of 
good  actions,  whether  of  piety,  righteousness,  or  mer- 
cy, which  may  not  sometimes  be  performed  by  them  ; 
though  it  is  of  great  importance,  in. this  matter,  to 
distinguish  between  particular  good  actions,  and  the 
habitual  tenor  of  mens'  conduct.  The  good  actions  of 
bad  men  may  flow  from  two  very  different  principles, 
that  were  considered  in  the  former  section.  Some- 
times they  flow  from  these  aff*ections,  which  are  evil 
and  corrupt,  either  in  their  own  nature,  or  on  account 
of  their  excess  ;  as  many  Pharisees  are  said  to  have 
performed  acts  of  devotion  and  charity,  from  a  prin- 
ciple of  pride  and  ostentation  ;  and  Paul  speaks  of 
some  people,  who  even  preached  the  gospel  out  of 
envy.  Sometimes  the  good  actions  of  bad  men  flow 
from  better  principles  ;  namely,  from  those  common 
good  aff"ections,  whose  fault  lies  not  in  the  excess,  but 
in  the  defect  ;  such  as  the  general  desire  of  perpetual 
happiness,  and  escaping  misery,  which  desires,  how* 


284  TAe  Scripture  Doctriht 

ever   good  in    themselves,  may  be   found    in    hearts 
void  of  true  love  to  God  and  his  law.     When  men  void 
of  true  holiness,  do  good  actions,  in  so  far  they  do 
their  duty  :  and  their  good  actions  are  so  far  from  be- 
ing absolutely  useless  or  indifferent,  that  they  may.  be 

of  very  considerable  advantage  on   many  accounts. 

Thus,  they  who  are  as  yet  void  of  true  holiness,  are 
very  usefully  employed,  when  they  are   considering 
their  want  of  it,  and  the  means  of  obtaining  it ;  when 
they  apply  to  God  for  it :  and  when,  with  the  use  of 
the  means  of  grace,  they  join  endeavours  against  new 
offences,  that  they  may  not  provoke  God  to  leave  them 
wholly   to  themselves.     If  it  were  of  no  importance, 
as  to  the  concerns  of  salvation,  for  people,  void  of  ho- 
liness, to  be  employed  in  good  actions  ;   it  would  be  of 
no  importance  to  instruct  them,  concerning  any   part 
of  religion  in  general ;   and   particularly,  it  would  be 
of  no   use   to  persuade  them  of  their  need   of  divine 
grace,  and  to  excite  them  to  seek  after  it.     It  is  pro- 
per to  observe  these  things,  for  preventing  misrepre- 
sentations and  mistakes,  in  a  matter  of  such  impor- 
tance in  practice.     It  should  always  be  remembered 
that  a  main  design  of  insisting  on  the  necessity  of  di-. 
vine  grace,  is  to  excite  those  who  are  careless  about 
so  inestimable  a  blessing,  to  seek  after  it,  by  earnest 
supplication,  and  all  other   proper  endeavours.     The 
doctrine  of  grace   is,    according   to   scripture,  so    far 
from  founding  any  just  objections  against  such  endea- 
vours ;  that   it   gives    the  greatest  encouragement  to. 
them.     It  requires  men  to  use  all  means  in  their  pow- 
er ;   but  shews  that  a  principal   mean  is  the  acknow* 
ledgment  of  that  superior  power,  that  can  effectually 
bear  down  all  opposition. 

What  has  been  said  concerning  good  actions,  in  the 
large  meaning  above  explained,  is  not  only  applicable 
to  external  performances  ;  but  also  to  inward  acts  of 
the  mind,  such  as  secret  meditation  and  reasonino-  on 
the  most  useful  subjects,  and  mental  prayer  performed 
by  persons,  void  of  lov^e  to  God  and  his  laws.  Mens* 
sufficiency  to  perform  such  good  actions,  is  no  proof  of 
their  sufficiency  of  themselves^  for  attaining  to  the 


o/  Divine  Grace,  285 

divine  image  without  divine  grace.  Howevef  the  name 
of  good  actions  be  given,  in  a  large  sense,  to  actions 
performed  without  good  principles  j  yet  this  is  evi- 
dently a  vicious  defect,  that  implies  a  very  essential 
disconformity,  to  the  law  of  God,  and  the  dictates  of 
a  well-informed  conscience.  The  most  evident  prin- 
ciples, concerning  moral  good  and  evil,  shew  that  it 
is  our  duty,  not  only  to  do  good  actions ;  but  also  to 
have  prevalent  good  dispositions  :  and  to  be  habitu- 
ally under  the  influence  of  them  :  and  consequently 
to  do  good  things  from  right  principles,  and  from  right 
ends. 

It  is  not  needful  to  enlarge  here  on  the  scripture  a<i- 
count  of  the  nature  and  characters  of  true  holiness. — 
The  account  given  of  ihis  matter  before,  shews  that 
when  a  sinner  returns  to  God  with  his  whole  hearty 
the  change  wrought  on  the  inward  rooted  dispositions 
of  his  soul  is  a  very  grc:it  change  ;  and  consequently 
must  be  the  eiTcct  of  a  propcrtioi.ably  great  power  and 
efficacy.  Ti.is  alone  siiews  liiat  it  is  not  so  easy  to  dis- 
prove the  nccessicy  of  divine  grace,  as  some  people 
seem  to  image.  I:  appears,  from  what  was  said 
above,  that  it  Is  not  siifiicicrt  for  that  end,  to  disprove 
the  necessity  of  sc^^ntrifying  grace,  in  order  to  va- 
rious good  actions,  or  such  commcin  good  affections  as 
were  formerly  described.  In  order  to  disprove  the 
necessity  of  the  grace  of  God,  it  is  needful  to  prove, 
that  it  is  not  necessary  to  the  love  of  God  with  the 
whole  heart,  soul  and  strength.  That  it  is  not  neces- 
sary to  such  divine  love  as  shall  render  all  the  other  af- 
fections of  the  heart  duly  subordinate  and  subservient 
to  it,  as  being  the  governing  principle  of  mens*  hearts 
and  lives,  habitually  disposing  them  to  the  glorifying 
and  enjoying  of  God  as  their  chief  end,  and  chief 
good.  It  is  proper  to  reflect,  that  the  affections  inclu- 
ded in  divine  love,  are  very  different  from  all  inef* 
fectual,  fictitious,  or  mere  transient  emotions  in  de- 
vout exercises  :  that  these  holy  affections  must  be 
transcendant,  supreme,  immediate,  that  is  to  say,  di- 
recting mens*  hearts  aright,  as  to  their  chief  end, 
deeply  rooted  in  the  soul,  founded  on  a  real  belief  of 


286  The  Scripture  Doctrine 

divine  truths,  habitually  resisting  and  overpowering 
opposite  depravity,  and  habitually  determining  men  to 
all  the  parts  of  universal  holiness.  These  things  are 
of  such  importance,  and  there  is  so  great  a  disparity 
between  them  and  all  other  good  affections  in  mens* 
hearts,  or  good  actions  in  the  practice ;  that  the  suffi- 
ciency of  natural  powers,  or  any  natural  causes  to  pro- 
duce the  one,  is  no  proof  of  their  sufficiency  in  order 
to  the  other. 

So  far  as  any  regard  is  due  to  the  most  credible  hu- 
man testimony,  it  is  certain,  that  the  arguments  from 
experience,  for  the  necessity  of  divine  grace,  have  a 
considerable    influence    on   the  best  defenders    of  that 
doctrine  ;  that  is  to  say,  on  those  who  are  most  care- 
ful to  regulate  their  practice  by  it.     Such  have  always 
owned  that  iher  attachment  to  that  doctrine,   is  very 
much  owing  to  an  inward  conviction  of  their  own  un- 
justifiable \\  eakness,   a^  to  the  chief  parts  of  true  holi- 
ness ;   and  that  the  scriuture  account  of  holiness  or  of 
the  divine  lav/    contributes  very   much  to   that  inward 
conviction.     It   is  unquestionable,  on    the   other  hand, 
that  many  people's  different  sentiments,   about  the  ne- 
cessity of  divine    grace,  flow  from   diversity  of  sent!-- 
ments  about  the  nature  of  holiness-     But  whatever  dif- 
ferences there  may  be  about  that  important  point,  there 
are  some  remarkable  truths,  about  which,  all  should  be 
agreed  who  place  holiness  chiefly  in  the  inward  rooted 
dispositions  of  the  soul.     Experience  shews  that  such 
inward  dispositions  are  not  changed,  by  single  acts,  or 
even   several   repeated  acts  of  the   will,   designed  for 
that  purpose.     It  is  a  great    effort   that  is    requisite  to 
make  any  considerable  alteration  in  the  prevalent  tem- 
per of  the  mind.     Several  such  alterations  are    owing 
to  the  inward  conflicts  of  interfering  passions,  in  which 
ofttimes  a  new  particular  corrupt  affection  gets  the  bet- 
ter of  others  that  clash  with  it,  and  becomes  predomi- 
nant in  the  heart.     But    though  several    changes    of  a 
better  sort,   and  better  tendency,  may  result  froin  the 
common  good  affections  formerly  described,  particular- 
ly from   a  general  concern  about   eternity  exerting  it- 
self with  more  than  ordinary  vigour  j  vet  there  is  so 


of  Dhvine  Grace.  ^S7 

gr^at  a  disparity  between  sanctification,  and  all  other 
changes  in  the  heart  of  man,  that  there  is  no  just  argu- 
ing from  the  one  to  the  other,  as  to  the  causes  sufficient 
to  account  for  them. 

The  things  that  have  been  adduced  concerning  the 
nature  of  true  holiness,  have  a  tendency  to  direct  us 
to  the  true  source  of  it.  But  these  thing-s  have  not 
their  full  force,  unless  they  are  considered  jointly  with 
various  proofs,  from  experience,  of  the  inefficacy  of 
natural  causes  to  produce  holiness,  and  of  the  power  of 
that  depravity  in  man's  heart  which  is  so  opposite  to  It. 
While  men  disclaim  dependence  on  God's  grace  in  or- 
der to  his  image,  all  the  natural  courses  or  means,  to 
which  they  can  ascribe  so  great  an  effect  or  which  they 
can  trust  to  for  it,  may  be  usefully  divided  into  these 
two  sorts  ;  First,  external  causes  or  means  ;  such  as 
the  intrinsic  force  of  proper  motives  to  holiness,  the 
most  advantageous  proposal  of  them,  and  such  circum- 
stances, as  have  the  greatest  tendency  to  make  proper 
persuasives  effectual  and  successful.  Secondly,  internal 
means  ;  such  as  attentive  consideration  of  the  best  per- 
suasives, reasonings  upon  them,  together  with  good 
purposes  and  resolutions  founded  on  these  things.  All 
these  means  of  holiness  may  be  considered  as  so  many 
natural  causes  which  have  a  good  tendency  towards  it; 
and  which  would  indeed  determine  men  to  a  compli- 
ance with  the  divine  will,  were  it  not  for  an  inward 
depravity  or  perverseness,  which  mars  and  defeats  the 
good  tendency  of  the  most  promising  means.  Though 
the  names  of  perverseness  and  depravity  are  applied 
by  some  people  only  to  higher  degrees  of  viciousness, 
in  temper  and  practice  which  distinguish  some  sinners 
from  others  ;  yet  in  the  strictest  propriety  of  sreecb, 
these  names  are  very  applicable  to  all  tho^^e  evils  in  (he 
hearts  of  men,  which  hinder  sincere  hearty  complidnce 
with  the  will  of  God. 

It  is  a  comprehensive  argument  for  the  necessity  of 
divine  grace,  that  human  depravity  is  found,  on  expe- 
rience, to  be  proof  against  the  most  pow  erful  persua- 
sives, and  all  the  .atural  cau-^es  or  me.4.ns  just  now  men- 
tioned, evea  when  conspiring  together   in   tr.e   mos€ 


^88  The  Serif  ture  Doctrine 

promising  manner.  The  power  of  depravity  is  found 
too  strong  for  the  most  powerful  motives,  proposed  in 
the  most  advantageous  manner,  in  the  most  favourable 
circumstances  :  and  that  not  only  in  the  case  of  thought- 
lessness and  inconsiderat^ness  ;  but  even  where  the 
mind  applies  to  these  things  with  some  considerable 
measure  of  attention,  and  is  brought  the  length  of  good 
purposes  and  resolutions. 

It  is  of  importance  to  explain  these  things  somewhat 
more  particularly.  But  it  is  needful  first  to  obviate  the 
main  objection  against  the  subserviency  of  such  consi- 
derations to  the  purpose  in  view.  The  main  objection 
of  this  kind  is  ;  that  vi'hatever  be  said  of  the  inefficacy 
of  all  the  means  of  holiness,  to  determine  a  man  to  a 
hearty  compliance  with  the  will  of  God  ;  yet  a  man 
himself  may  have  sufficient  power  to  determine  him- 
self to  such  a  compliance,  by  virtue  of  the  natural  li- 
berty and  freedom  of  his  will  :  that  there  is  a  differ- 
ence between  the  power  or  efficacy  of  means,  which 
may  be  insufficient  to  overcome  depravity,  and  the  in- 
trinsic power  of  the  soul  itself,  as  an  intelligent  free 
agent  :  that  as  men  have  a  power,  by  virtue  of  the 
freedom  of  the  will,  to  resist  the  divine  call,  however 
strongly  enforced,  of  which  power  they  give  too  ma- 
ny proofs,  so  they  have  also  a  power  of  complying  with 
it  with  their  whole  heart. 

In  considering  this  and  the  like  objections,  we  may 
safely  abstract  from  philosophical  speculations  about 
free  will.  The  most  important  truths,  on  this  subject, 
:may  be  cleared  by  removing  the  ambiguity  of  words. 
Man's  will  may  be  said  to  be  free  in  very  diiferent 
meanings.  It  is  owned  that,  in  actions  that  are  moral- 
ly good  or  evil,  men  must  be  free  from  force,  or  com- 
pulsion and  necessity.  But  it  does  not  follow  that  they 
must  be  free  from  strong  depravity.  In  order  to  ren- 
der mens*  bad  actions  blameable,  it  is  not  needful  that 
their  bad  inclinations  or  disposiiions  be  weak  and  in- 
-considerable.     But  of  this  more  afterwards. 

When  we  speak  of  mens*  power  or  willingness  to 
turn  holy;  there  are  various  ambiguities  in  such  ex- 
pressions which  it  is  of  in>portancc  to  remove.     Pow- 


of  DVc'int  Grace,  ,        280 

er  ordinarily  denotes  the  connexion  of  a  tiling  with  our 
will.  But  both  the  acts  of  the  will,  and  their  con- 
nexion with  the  effects  intended  by  them,  are  things 
which  admit  of  very  great  diversity.  There  are  some 
effects  which  may  be  said  to  be  more  immediately  in 
our  power  ;  because  they  are  produced  by  single  acts 
of  the  will  :  such  as  various  motions  of  the  body  and 
thoughts  of  the  mind.  There  are  other  things  which 
are  said  to  be  in  our  power  ;  because  though  they  can- 
not be  produced  by  single  acts  of  the  will,  yet  they 
are  the  natural  effects  of  repeated  endeavours,  which 
require  various  acts  of  the  will  determining  us  to  them. 
It  is  thus,  for  instance,  that  ignorant  men  have  a  pow- 
er of  acquiring  sciences  :  and  our  power  in  reference 
to  such  effects  is,  properly  enough,  called  a  remote 
^  power.  It  is  evident,  that  remote  power  admits  of 
'  very  different  degrees  according  both  to  the  number 
and  the  nature  of  the  endeavours  which  are  requisite 
in  order  to  the  effect  intended  ;  and  of  the  difficulties 
or  hinderances  which  must  be  surmounted.  The  more 
numerous  and  powerful  these  necessary  endeavours 
and  opposite  hinderances  are,  the  less  is  the  effect  in- 
tended in  our  power  :  and  when  these  things  are  ex- 
ceeding considerable,  an  effect  is  said,  in  a  moral  sense, 
to  be  out  of  our  power  ;  though  it  be  not  absolutely 
impossible  for  us  to  reach  it. 

They  who  own  that  holiness  consists  chiefly  in  the 
rooted  dispositions  of  the  soul,  must  own  that,  if  sin- 
ners have  a  sufHcient  power  of  producing  in  them- 
selves that  effect,  without  divme  grace  ;  it  is  a  remote 
power  ;  and  that  it  is  not  one  or  a  few  single  acts  oi* 
the  will  that  are  sufficient  to  effectuate  so  important  a 
change.  They  must  own  that  it  must  be  the  r,esult  of 
multiplied  good  endeavours,  of  many  repeated  good 
acts  of  the  will,  repeated  desires  after  holiness,  fre- 
quent consideration  of  the  motives  to  it  ;  joined  with 
careful  avoiding  of  the  hinderances  of  it,  and  careful 
controuling  of  the  corrupt  passions  or  affections  tliat 
are  opposite  to  it.  There  are  some  evident  deduc- 
tions from  this  observation,  which  are  of  considerable 
importance  in  the  present  inquiry. 

B  b 


290  The  Scriptute  Doctrine 

It  is  evident  that  such  a  course  or  train  of  good  en 
deavourSf  as  was  just  now  hinted  at,  requires  a  good 
deal  of  steadiness  in  the  pursuit  of  holiness,  and  a  con- 
siderable degree  of  strong  and  durable  willingness,  or 
inclination  towards  it.  Hence  it  follows,  that  in  or- 
der to  disprove  the  necessity  of  divine  grace,  it  is  not 
sufficient,  to  prove  a  connexion  between  such  a  course 
of  good  endeavours  and  holiness  iiself.  It  is  necessary 
to  prove  also  that  there  is  no  need  of  divine  grace  in 
order  to  such  strong  and  steady  inclinations  towards 
holiness  as  such  a  course  of  good  endeavours  necessa- 
rily presupposes.  It  is  vain  to  allege  that  if  men 
were  as  willing,  and  as  strongly  inclined  as  they  ought 
to  be,  to  comply  with  the  will  of  God  with  their  whole 
heart,  they  would  not  resist  it.  Where  there  is  a  du- 
ly qualified  willingness  and  inclination  towards  holi- 
ness, true  holiness  itself  is  already  begun.  A  main 
thing  in  which  it  consists,  is  the  rectitude  or  right  dis- 
position of  the  will  or  heart  :  and  accordingly  the 
scriptures  formerly  adduced,  concerning  the  efficacy  of 
grace,  direct  us  to  apply  for  it,  in  order  to  make  us 
duly  willing  ;  to  work  in  us  to  will  as  well  as  to  do  ; 
and  to  incline  our  hearts  to  God's  statutes. 

To  illustrate  this  matter  farther,  it  is  proper  to  con- 
sider the  diversity  that  may  be  found  in  acts  of  the  will 
or  desires  and  purposes  after  holiness.  Desires  after 
holiness  may  be  of  very  different  sorts,  according  to 
the  different  views  of  holiness  included  in  them,  the 
different  rooted  affections  in  the  heart  whence  such  par- 
ticular desires  may  proceed,  and  according  to  the  dif- 
ferent degrees  of  strength,  extent  and  permanency,  in 
these  desires  themselves.  Sometimes  men  may  think 
they  desire  true  holiness,  while  tiiey  entertain  very 
false,  or  very  partial  and  defective  notions  of  it, 
so!netimes  men  may  have  only  a  general  confused  no- 
tion of  it,  and  only  desire  it,  in  a  very  general  way, 
as  what  they  apprehend  to  be  a  mean  of  happiness  ; 
while  at  the  same  time  holiness  itself,  in  the  true  no- 
tion of  it,  is  the  object  of  a  prevalent  rooted  aver>ion 
in  their  hearts  It  is  e/ident  that  men  may  desire  ho- 
liness only  as  a  mean  of  happiness,  and  not  as  a  part 


-     sjf  Divine  Gracs.  2S'i 

of  it,  and  as   a  thing  highly  desirable    in  itself.     And, 
as  was  observed  before,    what  is  only  as  a  mean,  may 
be  the  object  not  of  indifference  but  even  of  aversion, 
though  some  way  desired  on  the  account  of  its  connex- 
ion  with  some  other    thing.     While   mens'  hearts  are 
void   of  true   holiness,  their   desires  ;iiter  it   proceed 
from   some  other   principle  that   is  different   from   the 
love  of  God,  and  is  consistent  with  a  secret.disaffection 
and  alienation  of  heart  from  God  and  his  laws.     Sv)me- 
limes  mens'  desires  after  holiness  are    so  feeble,  that, 
as  happens  often  in  other  cases,  iliere  may  be  a  superior 
opposite  inclination  exerting  its  influence    in  the  heart 
at   the  same  time.      This  mav   be  illustrated  bv  consi- 
dering    what  happens   in  the  conflict  of  inclinaiions   as 
to  external    actions,   though    these    things  be   different 
from  desires   after  holiness.     Thus   it   is    evident    that 
Pilate  had  a  real  inclination  to  have  set  Christ  at  liber- 
ty, but  his  inclination  to  gratify  his  enemies  v^as  more 
povverful,  and  carried  it.     It  is  proper  to   observe  far- 
ther,  that  even  where  mens*  good  desires  may  appear 
in  the  mean  time  to    have   some   sort  of  vigour,  they 
may  be  so  transient  and  short-lived    as  to  have   no  du- 
rable effect  :   ofttenimes    very  prorviising  good  impres- 
sions are  extinguished  by  the  first  remarkable  tcmptr- 
tion  that  occurs. 

They  who  deny  our  need  of  divine  grace  in  order 
to  true  holiness,  must  own  that  it  is  not  every  sort  of 
good  de.'cires  and  endeavours,  that  have  a  suflicient  cf]i. 
cacy  to  produce  it.  They  must  own  that  our  desires 
after  holiness,  ought  not  to  be  such  partial,  blind,  weuk 
or  transient  desires  as  these  above  liinted  at  ;  but  that 
they  should  be  endowed  with  a  considerable  measure 
of  the  contrary  good  qualities  ;  that  i?,  v.'iili  a  con- 
siderable measure  of  vigour  and  steadiness,  and  regu- 
lated by  true  and  just  apprehensions  of  the  nature  of 
holiness,  and  of  the  evils  of  our  own  hearts  and  lives 
that  are  opposite  to  it. 

These  things  are  of  manifold  use  for  illustrating  the 
arguments  from  experience,  for  the  ntcessiiy  of  divine 
grace  ;  and  for  vindicating  them  from  general  objec- 
tions relating  to  free  will.     Though  a  sinner  be  a  free 


^^2  Tht  Scripture  Doctrine, 

agent,  there  is  no  proof  that  he  is  free  from  powerful 
depravity  in    the   rooted  dispositions    of  his    heart  or 
will  itself.     If  sinners  have  a  sufficient  power  to  attain 
to  God's  image  without  his  grace  ;   it  must  be  by  such 
a  course  of  good    endeavours  as  was  above  described  ; 
v/hich  necessarily  suppose    a    considerable    degree    of 
strength,   vigour  and  steadiness   in    mens'  inclinations 
towards  it.     As  all  ihe  corrupt  and  inordinate  affections 
of  the  heart,  and  all  the  branches  of  depravity,  are  ac- 
tive and  operative  principles  ;   ihey  have,  all  of  them, 
a  strong  tendency  to  oppose  and  weaken  good  inclina- 
tions,  to    defeat   good   endeavours,  and   to    marr  due 
steadiness  and  vigour  in  ihem.      They  are  also  of  such 
a  nature,  as  to  make  almost  all  sorts  of  external  objects 
and    circumstances  temptations  to   evil   of  one  sort  or 
other.     The   apostle    observes    tliat  sin    takes  occasion 
to   fortify  itself   even   from  the  good  and   holy  lavv'  of 
God,   the    scope  and   tendency  of  wliich   is    to  oppose 
and  hinder  it,  Rom.  vii. 

V/hen  a  siniiCr  has  some  concern  about  salvation  and 
holiness,   before    he   disclaim  all  hope   and  confidence, 
btit  what  he  has  in  himself  ;  he  ought  to  compare   the 
grounds  of  his  hope,  with  the  grounds  of  his  j'ear  and 
self-diflidencc.     The  grounds  of  self-diiHdence  are  pro- 
portionable to  the  power   and  efficacy  of  depravity. — 
And  if  a  sinner,  in  comparing  his  good  desires  and  pur- 
poses with  the  opposite  evils  in  his  heart,  has  good  cause 
to  fear,  that  if  left  to    himself,  the  latter  will   be  too 
strong  for  the  former  :  if  he  has  good   cause  to  appre- 
hend effectual  hinderances  of  holiness  from  himself, that 
is,  from  the  corrupt  disposition  of  his  own  heart  ;  his 
need  of  divine  grace  is  as  real  as  though  the  hinderances 
to  be  surmounted  were  not  from  himself  but  from  some 
other  cause.     Holiness  indeed   is  not  a  thino;  of  such  a 
nature,   that  though  men  had    such  inclinations  to  it  as 
they  ought  to  have  tiiat  is  so  strong,  so  vigorous  and 
steady,  it  would  still  be  out  of  their  power.      But  pre- 
valent depravity  and    corruption   are   in    their  nature 
contrary  to  good  inclinations  so  qualified  ;   and  m  their 
habitual  influence  and  acting,   powerful   hinderances  of 
v>  eaker  good   desires  and    purposes  which  have  a  ten- 
dency to  iheuK 


of  Divine  Crai-t.  ..9-> 

There  are  two  general  plain  T:riiiciplc:>  ci<ncernir!^ 
the  power  of  human  depravity,  whici)  it  h  ncecfijl  fre- 
quently to  reflect  upon,  in  treating  this  subject.  The 
first  is  that  the  more  powerful  this  depravity  is  found 
to  be,  the  greater  and  more  evide-nt  is  cur  need  of  di- 
vine grace  to  subdue  it.  The  second  is,  that  it  is  rea- 
sonable to  judge  of  the  power  of  tliis  depravity  by  the 
power  of  the  motives  to  holiness  which  it  resists  ;  an<-l 
thegreatnessof  the  above-mentioned  advaijtages,  whicK 
are  so  subservient  to  the  intrinsic  force  of  mcrives. — 
Whereas  the  proofs  of  the  power  of  depravity,  were 
formerly  hinted  at  in  general  ;  it  is  needful,  aftc. 
what  has  been  said,  to  consider  them  more  particular- 
ly. And  if  the  consideration  of  them  m?.ke  it  appear, 
that  sinners  are  far  from  having  good  gr(;und  lo  trust  in 
their  own  seemingly  good  desires  and  purposes,  so  a. 
to  renounce  all  dependence  on  the  grace  of  God  ;  if  it 
appear  that,  instead  of  thi'J,  they  have  the  gre.'aest 
o;round  to  avoid  and  disclaim  such  self-confidence  :  tiii> 
will  be  a  considerable  coiihrmation  from  exv^erience, 
of  the  doctrine  of  o-iace  ;  and  such  a  confirmat'ioa  as 
directs  to  a  riglit  improvement  of  it. 

The  first  proof  of  the  power  of  human  depravity,, 
above  hinted  at,  was  it^  pow^erful  and  effectual  resist- 
ance to  the  m.ost  powerful  motives.  This  seems  to  be 
a  main  thinri  intended  by  the  scriDture  expressions  con- 
cerning  the  impenitent  heart,  as  a  hard  heart,  a  heart 
of  stone  or  of  adamant.  There  cannot  be  fitter  or  more 
significant  words,  to  express  insensibility  of  infinite 
cblip^ations.  The  obligations  which  reasonable  crea- 
tures  are  under  to  love  God  and  ludlness  are  a  very 
important  subject  of  meditation  j  and  the  subject  is  in- 
exhaustible ;  but  it  is  notneedf6l  to  enlarge  much  upon 
it  here  ;  a  general  view  of  it  being  sufHcicnt  to  the 
present  purpose. 

All  the  perfections  of  God  ;  all  the  manifestations  of 
them  in  the  works  of  creation,  providence,  and  salva- 
tion ;  our  absolute  dependence  on  God  as  the  God  in 
whom  we  live,  move,  and  have  our  being  :  all  the 
endearino;  relations  he  stands  in  to  us  as  our  creator, 
the  father  of  our  spirits,  cur  preserver,  our  sovereign 

B  b  2 


5"9-i  The  Scr/jS'iure  Doctrine 

Lord,  GUI'  Saviour  ;  all  the  effects  and  excellencies  of 
his  goodness  wiiich  is  so  free,  undeserved,  and  disin- 
terested ;  so  constant,  so  extensive  and  abundant  ;  in 
a  special  manner,  the  mysterious  incomprehensible 
mercy  and  lov^e  of  God  in  redemption  on  the  one  hand, 
:ind  the  eternal  rewards  and  punishments  on  the  other 
hand,  which  are  so  clearly  proposed  to  the  considera- 
tion of  sinners  in  the  holy  scriptures  ;  these  are  all  de- 
signed, and  have  of  themselves  a  powerful  tendency 
to  procure  compliance  with  the  will  of  God,  and  to 
persuade  sinners  to  return  to  him  with  their  whole 
hearts.  These  obligations  and  motives  are  of  various 
sorts,  and  have  a  manifest  tendency  to  work  on  all  the 
inward  principles  and  springs  of  action.  But  in  order 
to  a  more  clear  view  of  vheir  intrinsic  power  and  force, 
were  they  not  defeated  by  an  obstmacy,  superior  to 
the  power  of  motives  and  persuasion,  it  is  fit  to  consi- 
der briefly  the  following  properties  of  them. 

It  is  evident,   that  the  motives  to  love   God  and  ho- 
liness, are  in    themselves   incomparably  greater   than 
any  motives  to   love  any  other  object  whatever.     In- 
deed, all  the  just  grounds  of  love  to  other  objects,  are 
just  grounds  of  love  to  God,  because  he  is  the    source 
of  all  that  is  amiable  and  desirable  in  his  creatures. — 
The  motives  to  love  God  and  holiness,  are   infinitely 
stronser,  than  all   motives  and  inducements  whatever 
to   the  contrary.     Any  valuable   present  enjoyments, 
by  which  men  are  induced  to  wickedness,  are  not  pe- 
culiar to  it  ;   but  may  be  had  ordinarily  much  better  in 
the  ways  of  holiness  ;   and  any  troubles  that   attend  a 
life  of  true  holiness,  may  be  as  incident  also  to  those 
who  neglect  it,  without  any  solid  consolation  to  miti- 
gate them  ;  besides,  the  many  intrinsic  evils  that  make 
prevalent  depravity  so  great  a  punishment  to  itself. — 
As  God's  benefits,  which  are  so  strong  motives  to  love 
him  and  his  laws,  are  innumerable  ;  so  they  are  always 
jnulriplying.     They  are  nev/  every  morning,  Lam.  iii. 
Our   obligations    to   love   and   honour   God,  are,  in  a 
manner,  always  observant  to  our   view,  and  continu- 
ally before  our  eyes  ;  which  is  a  farther  proof  of  the 
power   of  that   cbstinate  depravity  anj  insensibility^ 


of  D'ro'nc  Grace.  295 

which  defeats  their  good  influence.  Others  who  de- 
serve our  love  and  aiFectionate  esteem,  may  be  at  a  great 
distance  ;  they  may  be  persons  with  whom  we  have 
nothing  to  do,  or  with  whom  we  have  no  intercourse  ; 
they  may  be  worthy  of  our  love  and  esteem,  but  there 
may  be  no  valuable  consideration,  why  our  affections 
or  our  thoughts  should  be  occupied  about  them  ;  or 
even  though  they  be  our  benefactors,  all  our  obliga- 
tions to  them  may  be  of  an  old  date  It  is  the  very  re- 
verse of  all  this  in  the  case  in  view.  God  is  not  far  from 
any  of  us,  he  fills  heaven  and  earth,  and  is  every  where 
present  ;  he  is  a  God  with  whom  we  have  to  do  ;  he 
is  continually  loading  us  with  benefits,  and,  which  is 
itself  an  inestimable  benefit,  he  is  always  manifesting 
his  glory  to  us,  having  blessed  us  with  faculties  capa- 
ble of  contemplating  it.  The  heavens  are  always  de- 
claring his  glory,  and  the  firmament  his  handy  work  ; 
day  unto  day  uttering  speech,  and  night  unto  night 
teaching  knowledge.  All  the  divine  works  are  con- 
tinually proclaiming  the  divine  perfections.  The  earth 
is  full  of  his  riches.  All  his  works  praise  him  and  ex- 
cite us  to  bless  him  ;  to  love,  to  honour,  and  obey  him. 
All  the  good  in  the  world  should  convince  us  how  good 
it  is  to  draw  near  to  God  ;  and  all  the  evil  in  the  world, 
what  an  evil  and  bitter  thing  it  is  to  depart  from  him, 
Psal.  Ixxiii.  Jer.  ii. 

These  things  may  give  us  some  view  of  the  great- 
ness of  the  motives  to  divine  love,  and  universal  holi- 
ness ;  and,  consequently,  of  the  great  power  of  that 
inward  depravity  that  resists  ihem,  and  hinders  the 
sinner's  heart  from  yielding  to  them.  They  prove  a 
strong  and  obstinate  insensibility,  with  respect  to  infi* 
nite  obligations,  in  point  of  justice  and  gratitude,  to 
love  God  with  the  whole  heart.  They  prove  a  pow- 
erful and  inexcusable  stupidity,  about  the  chief  ingre- 
dients of  true  felicity,  in  the  favour  and  enjoyment  of 
God,  which  are  incomparably  more  desirable,  than  the 
things;  to  which  the  impenitent  heart  gives  the  prefer- 
ence. Wiien  things  that  are  in  themselves  the  most 
absolutely  necessary,  infinitely  desirable  and  glorious, 
are  either  the  objects  of  the  heart's  indifference^  or 


296  7%e  Scripture  Doctrine 

only  of  weak,  confused,  and  transient  desires  ;  while 
other  things,  which  bear  no  proportion  to  them,  and 
which  are  comparatively  less  than  nothing  and  vanity, 
inflame  the  heart  with  ardent  desires  ;  and  are  the  ob- 
jects of  its  most  vigorous  and  its  most  steady  affections  ; 
this  proves  such  an  enormous  disproportion  between 
mens'  affections,  and  the  worth  of  their  objects,  and  so 
powerful  a  perverseness  of  disposition,  as  is  a  very 
proper  object  of  amazement  as  well  as  the  deepest 
regret. 

This  method  of  proving  the  power  of  human  depra- 
vity, from  the  power  of  the  motives  to  holiness  which 
it  resists,  is  not  only  founded  on  scripture,   but  agree- 
able to  the  plainest  principles  of  reason.  Thus,  in  scrip- 
ture, the  Lord   takes    heaven    and    earth   to  witness 
against   sinners  ;   especially,  those  whom   he   had   fa- 
voured   with    distinguishing   privileges,    that   he    had 
nourished  and  brought  them  up,  though   they  rebelled 
against  him  :   it  is  added,  the  ox  knowetfi  his  owner y  and 
the  CSS  his   master'' s   crib^  but  israel  doth    not  knovCy  my 
people  dolh  not  consider.     These,  and  the  like  scripture 
passages,  charge  the  disaffection  of  the  impenitent,  and 
their  alienation  from  God  and  his  law,  with  a  stupidity 
which   is   in   some   respect   worse  than  brutish.     The 
ordinary  way  of  reasoning,  in  other  cases,  about  the 
power  of  any  natural  cause,  is  by  considering  the  pow- 
er or  force  of  any   opposite  cause,  which  it  is  able  to 
resist   and   defeat.     It   is   thus  men   reason    in  natural 
piiilosophy,  on  speculative  subjects.     In  moral  subjects 
we  judge  of  the  strength  of  mens'  inclinations  to  any 
thing,  by  considering  the  motives  and  inducements  lo 
the   contrary,  which   are   found    insufficient  to    over- 
power them.     If  a  man  reject  the  most  advantageous 
proposal    in   the   world,   as  to  his  temporal    concerns  ; 
the  more  advantageous  the  proposal  is,  the  greater  is 
the  man's  inward  aversion,  and  the  unsuitableness  of 
the  proposal  to  his  prevalent  inclinations,   which  is  dis- 
covered by  his  refusal.     If  innumerable  good  offices  do 
not  kindle  grateful  sentiments  ;  the  greater  these  good 
offices  are,  the  stronger  is  that  insensibility,  or  aliena- 
tion of  heart,  which  such  ingratitude  discovers.     If  a 


of  Divine  Grace.  297 

man  refuse  to  part  with  some  trifles,  notwithstanding 
great  danger  in  retaining  them,  and  great  advantages 
that  are  inconsistent  with  them  ;  the  greater  these  dan- 
gers and  advantages  are,  the  stronger  is  the  attach- 
ment to  these  trifles,  to  which  so  valuable  inter- 
ests are  sacriticed.  The  application  of  these  things 
to  the  subject  of  our  present  inquiry  is  obvious.  They 
shew  what  we  ought  to  think  of  that  insensibility,  of 
God's  infinite  excellencies  and  benefits  ;  that  iudiifer- 
ence  about  the  highest  blessed'.iess  in  the  enjoyment  of 
him,  and  that  obstinate  propensity  to  vanity,  whicli 
hinders  sincere  compliance  with  the  proposals  of  the 
grace  of  God  in  the  gospel. 

As  the  power  of  depravity  appears  in  its  resisting 
the  most  powerful  motives,  it  is  a  farther  proof  of  its 
power  that  ic  resists  them,  when  proposed  m  the  most 
advantao;eous  manner.  The  defects  which  mav  fre- 
quently  attend  the  proposal  of  the  motives  to  holiness, 
are  not  sufficient  to  account  for  their  ineificacv  and  want 
of  snccess.  Experience  proves,  that  they  are  ineffec- 
tual, when  proposed  not  only  by  men  of  ordinary  en- 
dowments :  but  even  by  men  of  the  greatest  abilities, 
and  of  the  greatest  dexterity  in  persuasion.  The 
hardness  of  the  impenitent  heart,  resisted  the  strong- 
est motives  to  repentance  and  holiness,  when  propo- 
sed by  inspired  men,  such  as  prophets  and  apostles,  and 
by  the  Redeemer  himself,  who  spake  as  never  man 
spake.  As  to  the  external  circumstances  of  proposing 
instructions  and  persuasives,  nothing  could  appear 
more  proper  to  beget  deep  and  lasting  impressions,  of 
the  necessity  of  conformity  to  the  divine  law,  than  the 
awful  manner  in  which  it  was  delivered  at  Mount  Si- 
nai, to  the  ancient  Israelites.  Yet  the  history  of  that 
people  shews  how  far  it  was  from  having  a  due  effect 
on  them. 

It  is  a  farther  proof  of  the  power  of  that  depravity 
which  we  are  considering,  that  it  makes  men  resist 
the  strongest  motives  and  persuasives,  even  when  they 
are  in  such  circumstances,  as  seem  most  favourable  to 
the  good  influence  of  these  things,  and  most  subservient 
to  their  good  tendency.     There  are  indeed  no  exter- 


298  The,  Scripture  Doctrifie 

lal  circumstances,  whicli  inward  perverseness  does  not 
•nisimprove  to  bad  purposes.  Prosperous  circumstan- 
ces seem  fittest  to  work  on  mens'  ingenuity  ;  but  it  is 
generally  owned,  that  they  are  found  less  favourable 
to  the  interests  of  piety  and  holiness,  than  affliction. 
It  is  a  proof  of  great  perverseness,  that  men  should  be 
most  apt  to  forget  God,  when  his  providence  is  most 
kind  and  bountiful  to  them.  Afflictions  seem  to  be,  in 
their  native  tendency,  preservatives  against  inconsid- 
crateness  and  thoughtlessncs?.  But  experience  shews 
l:ow  many  people  are  less  or  more  like  Ahaz,  who  in 
Lis  affliction,  transgressed  more  and  more.  Where 
arhictiori  prodnccs  c^ood  impressions  and  good  purposes  ; 
oftentimes  the-^c  things  do  not  survive  the  distress  or 
danger  that  occasioned  them  :  and  ofrcntimes  where 
they  are  somewhat  more  durable,  tliey  issue  only  in  a 
very  partial  refcrm;.tion,  or  gradually  vanish  and  dis- 
appear. As  depravity  abuses  prosperity  into  an  occa- 
sion of  inccnsiderateness,  it  abuses  affliction  mto  an 
occasion  of  murmuring.  It  is  remarkable,  that  many 
people  seem  scarcely  to  acknowledge  any  providence 
in  their  prosperity,  in  order  to  thankfulness  ;  and  seem 
to  acknowledge  a  providence  in  their  distresses,  only 
to  murn-;ur  against  it.  Both  they,  whose  circumstan- 
ces make  them  taste  more  of  outward  prosperity  than 
others  ;  and  they,  who  are  more  frequently  exposed 
to  greater  dangers  than  others,  are  far  from  being  found 
ihe  most  susceptible  of  good  impressions.  There  is 
that  in  the  perverseness  of  the  impenitent  heart,  that 
makes  it  the  more  insensible,  to  things  of  the  best  ten- 
dency,  in  proportion  as  they  become  familiar  to  it. 

In  the  next  place,  it  is  a  very  strong  proof  of  the 
power  of  depravity,  that  it  resists  the  strongest  mo- 
tives, even  when  the  mind  applies  to  them  with  a  con- 
siderable measur-e  of  attention.  It  is  indeed  a  weak 
objection,  against  the  arguments  already  adduced,  that 
the  inefficacy  of  motives,  and  the  advantages  subser- 
vient to  them,  is  owing  to  inconsiderateness  about 
them,  or  important  defects  in  the  manner  of  consider- 
ing them.  Obstinate  inconsiderateness  about  infinite 
obligations,  and  certainly  such  are  our  obligations   to 


of  Divine  Grace,  299 

love  God  and  his  laws,  is  itself  a  very  inexcuseable 
perverseness.  All  the  motives  to  holiness,  are  mo- 
tives to  serious  attention  and  consideration.  Strong 
alienation  of  heart  is  at  the  bottom  of  carelessness,  and 
inattention  to  things  of  infinite  importance. 

But  besides  allthis,  experience  shewsthat  the  strong- 
est motives  to  holiness,  are  frequently  found  ineffec- 
tual, even  when  considered  with  a  good  deal  of  atten- 
tion, and  concern.  This  is,  in  a  special  manner,  very 
manifest  as  to  that  consideration  and  concern,  which  is 
the  effect  of  distress  or  danger.  Ofttimes  these  things 
have  a  considerable  effect  on  mens'  minds  for  a  time, 
producing  bitter  remorse  for  past  offences,  joined  with 
many  good  purposes  and  resolutions.  But,  as  was  ob- 
served above,  these  things  may  be  found,  where  there 
is  no  sincere  returning  to  God  with  the  whole  heart. 
It  is  in  vain  to  object,  that  where  the  motives  to  holi- 
ness are  not  effectual,  though  they  be  considered  with 
attention,  there  are  other  important  defects  in  the 
manner  of  considering  them  ;  and  that  they  are  not 
attended  to  with  a  right  disposition  of  soul.  Though 
this  be  a  truth,  it  is  no  argument  against  the  power  of 
human  depravity,  but  rather  a  confirmation  of  it.  The 
motives  to  holiness  are  not  only  motives  to  good  ac- 
tions, but  to  a  right  disposition  of  heart.  Since  atten- 
tion to  motives  is  not  sufficient  to  rectify  the  heart,  it 
is  an  argument  of  our  need  of  the  grace  of  God  for 
that  end. 

Tnese  things  are  far  from  being  just  objections 
against  the  necessity  or  usefulness  of  the  attentive  con- 
sideration of  motives.  As  it  is  in  the  use  of  means 
that  we    are  to  seek   after  divine   grace,  so    a  chief 

mean  of   holiness,  is  due  attention  to  motives  to  it. 

Not  only  is  such  attention  a  chief  mean  of  holiness, 
but  a  prevalent  propensity  to  it  is  a  chief  part  of  ho- 
liness. The  suitable  exercise  of  love  to  God,  and  ha- 
tred of  sin,  necessarily  implies  the  actual  contempla- 
tion of  the  motives  to  these  holy  affections.  But  though 
the  consideration  of  aiotives  be  so  very  useful  and  ne- 
cessary ;  there  is  a  very  ^reat  difference  bet *^een  that 
consideration  of  them,  v/hich  is  joined  with  self-confi- 


oOO  The  Scripture  Doctrine 

dence,  and  a  disclaiming  of  dependence  on  divine 
grace,  and  that  which  is  undertaken  with  humble  de- 
pendence and  earnest  application  for  it.  It  is  this  last 
sort  of  attention  to  motives,  that  is  the  main  scope  of 
the  proofs  of  their  insufficiency,  of  themselves,  for  the 
great  end  proposed  by  them. 

It  may  not  be  amiss  to  observe,   that  the  wickedness 
of  hypocrites,  and  the  many  mfirmities  of  the  sincere- 
ly   religious,   which    are   frequently   made    objections 
against  religion,    are    indeed  strong  confirmations   of 
some  of  the  chief  doctrines  of  it  j  they  shew  the  pow- 
er of  human  corruption  ;   they  shew  that  there  is  not 
such  efficacy  as  some  imagine,  in  the  mere  considera- 
tion  of  motives.     It  is  certain,  that  not  only  the  sin- 
cerely   pious,    but   also   hypocrites,  are   ofttimes   em- 
ployed that  way.     It   is   remarkable,   that  there   are 
many  severe  invectives,  especially  in  the  writings  of 
those  who   oppose    revealed  religion,  which  suppose 
those  to  be  the  worst  of  men  in  the  world,  who  are 
most  employed  in  considering  the  motives  to  goodness 
and  holiness  :  namely,  the  men  whose  office  it  is  to  in- 
culcate these  things  on  others.    In  the  mean  time,  there 
is   no  ground  to  look  on  these  men  as  of  a   different 
make  from  the  rest  of  the  world.     And  though  there 
be  a  good  deal  of  injustice  and  partiality  in  such  invec- 
tives ;   yet,  is  there  so  much  truth  in  them,  as  shews, 
that  the  efficacy  of  motives  and  consideration,  is  not  sa 
great  as  is  pretended  ;  and  that  it  is  mens'  wisdom,   in 
the  diligent  consideration  of  motives,  to  depend  on  a 
superior  efficacy,  that  can  make  them  have  a  due   ef- 
fcet  on  the  heart,  and  can  triumph  over  all  opposition. 

Those  writers  who  appear  biassed  against  the  doc- 
trine of  divine  grace,  sometimes  lay  down  such  grounds 
of  self-diffidence,  as  are  very  favourable  to  it,  and 
evidently  tend  to  prove  the  necessity  of  it.  They  own 
sometimes,  in  very  strong  terms,  the  necessity  of 
distrusting  the  most  promising  good  impressions.- — 
There  is  a  remarkable  passage  to  this  purpose,  in  the 
writings  of  a  celebrated  modern  author,  well  versed 
in  the  moral  writings  of  the  ancients.  His  words  are, 
"  But  alas  1  the  misfortune  of  youth,  and  not  of  youth 


of  Divine  Grace.  £01 

merely,  but  of  human  nature,  is  such,  that  it  is  a  thou-, 
sand  times  easier  to  frame  the  highest  ideas  o''  virtue 
and  goodness,  than  to  practise  the  least  part.  And 
perhaps  this  is  one  of  the  chief  reasons  why  virtue  is 
so  ill  practised  ;  because,  the  impressions  which  seem 
so  strong  at  first,  are  too  far  relied  on.  We  are  apt  to 
think,  that  what  appears  so  fair,  and  strikes  us  so  for- 
cibly, at  the  first  view,  will  surely  hold  with  us.  We 
launch  forth  into  speculation,  and  after  a  time,  when 
we  look  back,  and  see  how  slowly  practice  comes  up 
to  it  ;  we  are  the  sooner  led  to  despondency,  the 
higher  we  had  carried  our  views  before."  Here  it  is 
owned,  that  the  motives  to  goodness  may  have  consid- 
erable effects  on  mens'  minds,  without  rectifying  the 
prevalent  dispositions  of  their  hearts  :  and  that,  with- 
out having  that  effect,  they  may  strike  very  forci- 
bly, and  make  impressions  which  seem  at  first  very 
strong.  Though  such  impressions  of  goodness  as  he  de- 
scribes, are  not  the  easiest  things  in  the  world,  he  af- 
firms that  it  is  a  thousand  times  more  difficult  to  prac- 
tise the  least  part.  It  is  evident,  that  a  culpable  weak- 
ness or  perverseness,  which  defeats  so  promising  im- 
pressions, and  ideas  of  goodness  which  strike  so  very 
forcibly,  affords  strong  arguments  against  that  self- 
confidence,  that  excludes  dependence  on  divine  grace. 
The  author  affirms,  that  so  bad  success  in  the  pursuit  of 
goodness,  tends  to  despondency.  It  must,  of  course, 
tend  to  make  men  quit  the  pursuit.  This  shews  how 
desirable,  yea,  how  needful  it  is,  to  have  so  powerful 
a  preservative  against  despair  of  success,  as  the  pros- 
Jject  of  these  powerful  aids,  that  are  sufficient  for  sur= 
mounting  all  difficulties.  It  may  perhaps  be  objected, 
that  the  passage  just  now  cited,  treats  only  of  the  high- 
est degrees  of  goodness.  But  though  the  beginning  of 
the  passage  speaks  of  the  highest  ideas  of  goodness, 
what  follows  about  the  in  efficacy  of  the  most  promis- 
ing impressions,  seems  plainly  to  be  affirmed,  of  the 
practice  of  goodness  in  general. 

C  c 


J02  The  Scripture  Doctrine 


SECTION  IV. 

Of  divine  supernatural  operations,  and  mistakes  concern- 
ing them. 

THEY  who  duly  consider  the  danger  of  extremes, 
especially  in  the  concerns  of  religion,  must  observe, 
that  there  are  two  extremes  relating  to  the  efiicacy  of 
second  causes,  which  have  a  very  bad  influence  on 
inens'  minds,  in  inquiries  of  the  greatest  importance. 
The  one  is,  an  unreasonable  propensity  to  imagine  di= 
vine  interposition  in  things,  that  are  really  the  effects 
of  the  course  of  nature,  acting  in  a  constant  depen- 
dence on  the  Deity.  The  other  is,  an  excessive  fond- 
ness for  accounting  for  every  thing,  by  the  natural 
efficacy  of  second  causes,  without  admitting  any  imme- 
diate divine  interposition  whatever.  The  first  of  these 
extremes,  is  oftiimes  the  occasion  of  various  sorts  of 
superstition  and  enthusiasm  :  and  the  other  of  more 
direct  impiety. 

Some  speculative  men,  who  set  no  bounds  to  the  love 
of  accounting  for  every  thing,  are  strongly  biassed 
against  the  doctrine  of  grace,  as  clashing  with  their 
favourite  prejudices.  They  are  disgusted  at  a  doc- 
trine which  ascribes  to  the  first  Cause,  a  manner  of 
operation,  in  producing  holiness  and  happiness,  so  un- 
suitable, as  they  imagine,  to  his  manner  of  operation 
in  his  other  works  ;  and  to  the  order  that  obtains  both 
in  the  material  and  intellectual  world.  They  seem  to 
imagine,  that  in  all  the  other  divine  works,  every 
thing,  without  exceptif)n,  happens  merely,  according 
to  a  natural  course,  or  according  to  the  efficacy  of  se- 
cond causes,  operating  suitably  to  general  established 
laws,  while  the  Deity  only  preserves  these  laws,  and 
the  creatures  governed  by  them  ;  the  doctrine  of  grace, 
appears  to  those  men  disagreeable  to  reason,  as  inter- 
fering with  the  uniformity  of  the  divine  works.  And 
whereas,  the  efficacy  of  grace,  is  sometimes  termed 
supernatural  ;  because,  it  exceeds  the  natural  energy 
fif  second  causes  j  sometimes  people  annex  to  that 


of  Divine  Grace,  303 

word,  several  wrong  notions,  which  strengthen  their 
prejudices  against  the  thing  intended  by  it.  They 
seem  to  imagine,  that  supernatural  operation,  denotes 
such  effepts,  and  such  a  manner  of  working,  as  is  un- 
suitable to  the  frame  of  human  nature  ;  i^nd  reverses 
the  established  order  of  nature,  as  to  the  connexion 
between  causes  and  elfects.  It  is  proper,  therefore, 
to  make  some  remarks  on  supernatural  operation,  or 
immediate  divine  interposition  in  general,  which  will 
illustrate  several  important  properties  of  the  opera- 
tions of  grace  j  and  shev/  that  the  prejudices  in  view 
are  ill  founded. 

it  is  of  in^portance  to  observe,  that  superr.atural 
operation  does  not  imply  a  reversing  of  any  of  the 
established  laws  of  nature.  When  people  imagine  ali- 
supernatural  ()}:eration,  to  be  unsuitable  to  the  perfec- 
tion of  the  divine  works,  tliey  seem  to  confound  two 
filings  tl-at  arc  very  diiFcrenr  ;  namely,  the  reversing 
the  order  of  t!;e  laws  of  nature,  and  changing  the  state 
or  disposition  of  natural  objects,  The  stare  or  dispo- 
sition of  natural  objects.,  may  be  changed  by  the  first 
Cause,  without  any  greater  alteration  of  the  laws  of 
nature,  than  when  such  changes  are  pr»,'duced  in  any 
object,  by  external  second  causes,  and  particularly  by 
free  agents.  Thus,  for  instance,  when  men  turn  a 
river  into  a  new  channel,  though  they  are  said  to  change 
its  natural  course,  the  motion  of  that  power,  after  that 
change,  is  really  as  natural,  or  as  suitable  to  the  laws 
of  nature  as  before,  though  the  change  be  an  effect^ 
which  there  was  nothino-  in  the  nature  of  the  river 
itself  sufficient  to  produce.  In  like  manner,  it  is  evi- 
dent, that  the  first  Cause  can  easily  v/ork  good  and 
useful  alterations  in  the  state  or  disposition  of  various 
sorts  of  creatures,  v.'ithout  any  alteration  of  the  laws 
of  nature,  or  even  any  total  alteration  on  the  nature 
or  disposition  of  these  creatures  themselves.  Thus, 
even  in  the  hearts  void  of  holiness,  the  Deity  can 
easily  restrain  wickedness,  by  good  impressions,  con- 
tradicting particular  corrupt  passions  j  or  turning  some 
hurtful  passions,  such  as  anger  and  wrath  into  kind- 
ness and  good  will.  Gen.  xxxii.    In  such  a  case,  though 


304  The  Hcriplure  Doctrine 

these  good  impressions  would  not  have  happened  with- 
out external  interposition  ;  yet,  they  may  operate  af- 
terwards in  a  natural  way,  in  producing  considerable 
*good  effects,  such  as  the  fruits  of  kind  affection  and 
good  will,  instead  of  those  of  anger  or  hatred. 

These  things  shew  that  supernatural  operations  in 
general,  and  consequently  the  operations  of  grace,  do 
not  imply  a  reversing  of  the  laws  of  nature.  This  will 
be  more  evident,  in  considering  afterwards  the  scrip- 
ture account  of  the  manner  of  these  operations,  and 
of  the  means  that  are  subservient  to  them.  But  it  may 
be  proper  first  to  take  a  view  of  these  effects,  that  are 
the  msin  design  of  them.  And  here  it  may  not  be 
amiss  to  observe,  what  is  the  import  of  the  word  na- 
Lural,  according  to  the  best  meaning  of  it,  when  it  is 
opposed  to  what  is  unnatural  ;  and  is  distinguished 
Irom  the  corruption  of  nature.  According  to  this  use 
of  the  word,  it  is  evident  that  those  things  are  said  to 
be  most  natural,  which  are  most  suitable  to  tlie  na- 
ture of  things,  and  particularly  to  the  plain  scope  or 
end  of  the  structure  of  our  own  nature,  or  most  sub- 
fervient  to  the  highest  perfection  of  which  it  is  capa- 
ble. Taking  words  in  this  sense,  that  corruption, 
whicli  div'ip.e  grace  opposes,  and  is  designed  to  root 
out,  is  the  moft  unnatural  thing  in  the  world.  It  is 
l^roper  to  observe  tliis,  because,  though  the  use  of 
words  be  arbitrary,  yet,  the  ambiguity  of  expressions 
concerning  v/hat  is  natural,  or  according  to  nature, 
."•^ometimes  occasions  hurtful  misconstructions,  and  is 
made  a  handle  to  bad  j3rirposes. 

If  the  thinos  which  disriniziuish  our  nature  from  infe- 
nor  natures,  should  be  considered  as  the  principal 
tilings  in  our  structure  and  frame  ;  then  it  is  certain 
that  the  main  thi^igs  in  our  own  nature,  as  well  as 
every  part  of  the  nature  of  things  about  us,  point  out 
that  to  be  our  chief  end  and  highest  perfection,  which 
the  scripture  represents  to  us  as  such.  This  is  evident 
from  the  bright  display,  that  every  thing  in  nature 
gives  us  of  the  glory  and  goodness  of  its  author,  the 
distinguishing  capacity  which  the  rational  soul  has  of  j 
knowing,  loving^,  and  enjoying  him,  together  with  its     J 


of  D'mnc  Gra^.  305 

incapacity  of  happiness  in  any  thing  else  ;  the  native 
tendency  of  all  the  divine  works  and  benefits,  to  ex- 
cite due  acknowledgments  of  the  all-powerful  and  wise 
Creator,  and  the  infinitely  kind  Benefactor,  and  that 
conscience  which  teaches  us  to  consider  him  as  the 
moral  Governor  of  the  world,  and  remonstrates  to  us 
the  infinite  obligations  we  are  under  in  point  of  jus« 
tice,  gratitude,  and  interest  to  adhere  to  him  as  the 
source  of  all  good,  on  whom  we  have  so  absolute  a 
dependence.  These  things,  if  duly  considered,  shew 
that  there  is  no  disposition  or  conduct,  truly  suitable 
to  the  nature  of  things,  but  that  for  which  the  scrip- 
ture directs  us  to  apply  for  the  sanctifying  j^race  (if 
God. 

On  the  other  hand,  there  cannot  be  a  more  unnatu- 
ral confusion  and  disproportion  in  the  world,  than  what 
takes   place    in    the  prevalent  affections  of  intelligent 
creatures,  when  instead  oi' loving  God  above  all  things, 
they  give  the  preference  to  infinitely  inferior  objects. 
There  cannot  be  a  more  unnatural  abuse  of  God's  crea- 
tures, than  to  make  those  effects  of  his  goodness,  whose 
native    tendencv  is  to  make  us  love  and  honour    him^ 
occasions  of  alienation  from  him,  and  rebellion  against 
him.     There   cannot   be  a  more  unnatural   stupidity, 
than  that  which  makes  the  hearts  of  sinners  so  insensi- 
ble of  all  the   motives  to  love  God  :   vvhen  infinite  ex- 
cellency, in  a  special  manner  infinite  goodness  and  all- 
sufficiency,  do   not  excite  the  highest    esteem,  grati- 
tude, and  desire.     Such  perverseness  of  heart,  has  in 
it  the  greatest  incongruity  and  contrariety  in  the  world, 
to  the  most  important  natural  differen^ies  and  relations 
of  things  ;   namely,  the  differences  between  God  him- 
self and  his    creatures,  the   relations  they  stand    in  to 
him,   and  the   relations  we  stand  in  to  him  ourselves, 
as  our  Creator,  Preserver,  our  cUief,  and  in  a  manner 
our  only  Benefactor  (other  causes  of  good   being  but 
instruments  of  good  in  his  hands)  the  Father  of  spirits 
and  Fountain  of  life,  in  whom  we  live,  move,  and  have 
our  being. 

These  things  shew  that  that  depravity  which  is  op- 
posite to  true  hoiiness,  is  a  disposition  whrch  has  in  it. 

C  c  2 


o06  The  Scripture  l/ocirine 

the  greatest  unsuitablencss  to  llie  nature  and  natural 
relations  of  things  ;  and  is  so  contrary  to  the  true  per- 
fection of  our  nature,  that   it  has  a  direct  tendency  to 
the  destruction  of  it.     Whereas,  some  people  appear 
prejudiced  against  supernatural  operations  of  grace,  as 
interfering  with  the  order  of  nature  ;   it  should  be  con- 
sidered, that  the  design  of   such    operations  is  to  re- 
move the  most  unnatural  disorder  in  the  world.     They 
rescue  our  faculties  from  the  most  unnatural  abuse  and 
perversion  of  them.     By  subduing  depravity,  they  re- 
store the  primitive  and  original  rectitude  of  our  nature. 
They  re-establish  a  blessed  order  and  harmony  in  the 
inward  principles  of  action,  namely,  the  inward  incli- 
nations and  affections  of  tlie  lieart.     They  render  them 
suitable  to   the  nature  of  tilings,  proportioned   in   the 
main  to  the   worth  of  their  objects,   (the  heart   being 
chiefly  attached  to  the   chief  good)  and  subservient  to 
the  true  perfection  of  our  nature,  and  the  end  of  our 
being. 

It  may  be  said,  in  a  very  proper  sense,  that  it  is  the 
supernatural  efficacy  of  grace,  that  re-establishes  and 
promotes  the  most  important  efficacy  of  natural  causes. 
'The  most  important  and  most  excellent  use  of  natural 
causes,  is  their  subserviency  to  ihe  knowledge  and  love 
of  God  in  the  hearts  of  rational  creatures.     It  is  pre- 
valent   depravity    and    hardness  of  heart  that  hinders 
their  efficacy  that  way.     According  to  the  common  and 
natural  way  of  speaking  on  moral  subjects,  the   mo- 
tives to  love  and   obey  God,  are  called  just  causes  of 
love    and    obedience  :    and     transgressions    of   God*s 
ricrhteous  laws  are  said  to  be  without  cause  and  unac- 
countable.     Such  expressions,  indeed,  must  be  under- 
stood in  a  limited  and  moral  sense  ;  there   being  that 
in  the  heart  of  a    sinner   which  can   account    for    his 
transgressions,  and  is  the  natural  cause  of  them.     But 
such  natural  ways  of  speaking  on   this  subject,  are  a 
confirmation  of  what  was  observed  above,  that  that 
depravity  which  is  opposite  to  true  holiness,  is,  in  the 
sense  formerly  explained,  the  most  unnatural  thing  ia 
the  world:  and  that  divine  grace  in  subduing  it,  re- 
moves the  main  hinderance  of  the  chief  use  and  effic*- 


of  Divine  Giact.  307 

cy  of  natural  causes,  which  is  their  efficacy  on  the 
minds  and  hearts  of  reasonable  creatures,  directing 
them  to  the  first  Cause,  the  source  of  all  good.  But 
this  will  be  still  more  evident,  if  we  consider,  not  only 
the  eifects  of  divine  grace,  but  also  the  scripture  ac- 
count of  the  manner  in  which  it  produces  them. 

It  is  evident  from  scripture,  that  the  operations  of 
grace  are  suited  to  the  frame  of  our  natures,  and  to 
these  laws  of  nature,  which  relate  to  the  fittest  means 
of  producing  the  best  effects  on  the  minds  and  hearts  of 
reasonable  creatures.  The  proper  means  or  causes  of 
producing  belief  or  persuasion  with  suitable  aflfections, 
are  such  things  as  these  ;  light  or  evidence  ;  arguments 
and  motives  ;  serious  proposal  of  them  ;  mature  con- 
sideration ;  earnest  exhortation  ;  and  entreaty  ;  warn- 
ings of  danger  and  the  like.  As  several  of  these  things 
were  considered  in  the  former  section,  it  was  observ- 
ed, that  though  our  need  of  divine  grace  supposes  the 
insufficiency  of  these  means  in  themselves  ;  yet,  the 
efficacy  of  grace  does  not  take  away  the  usefulness  and 
necessity  of  them.  It  is  evident  from  scripture,  that 
these,  and  the  like  means,  are  ordinarily  made  use  of 
in  subserviency  to  the  operations  of  grace,  both  in  the 
first  production  of  its  blessed  effects,  and  in  advancing 
them  towards  perfection. 

According  to  scripture,  as  divine  grace  excites  men 
to  good  actions,  by   producing  good   affections  ;   so  it 
produces  good  affections  and  inclinations  in  their  hearts, 
by  informing  their  judgments,  and  enlightening  their 
minds.     As  divine  love  must  be  founded  on  the   belief 
of  divine  truths,   that  is,  on  the  belief  of  the  most  just 
motives  of  love  in  the    world  ;   so  faith,  working  by 
love,  is  represented  as  the  whole  of  true  religion.     So 
much  the  more  unnatural  is  some  peoples  way  of  rea- 
soning, in  opposing  the  importance  of  faith  on  pretence 
of  magnifying  the  importance  of  good  inclinations.— 
As  God  affords  abundant  evidence  for  the  divine  origin 
of  what  he  reveals,  and  proposes    the   most  powerful 
motives  to  what  he  requires  ;  so  the  manner,  in  which 
these  things  are  enforced  in  scripture,  is  evidently^the 
fittest  in  the  world  to  command  attention^  and  to  make 


o^S  "^Vtt  Scripture  Doctrine 

deep  impressic^i.  He  condescends  to  reason  with  us^ 
to  expostulatfe  with  us,  to  appeal  to  ourselves,  that  we 
have  no  just  tause  for  our  obstinacy,  to  anticipate  our 
objections  against  trusting  in  him,  and  obeying  him,. 
and,  with  the  most  useful  and  alarming  warnings,  to 
mix  the  most  engaging  invitations,  drawing  us  with 
the  cords  of  love,  and  the  bands  of  a  man. 

The  scripture  teaches  us  also,  that  holy  inclinations 
and  affections  are  promoted  and  strengthened    in   the 
heart,  fey  the  same  suitable  means  by  which  they  were 
produced  at  first.     The  serious  consideration  of  proper 
motives,  and  the  frequeat  proposal   of  them   in   out- 
ward instructions,  which  is  so  subservient  to  due  consid- 
eration, are  of  constant  use.     And,  as  it  was  observed 
before,  that  besides  the  due  proposal,  and  considera- 
tion of  motives,  there  are  various  outward  circumstan* 
ces,  which  are  subservient  to   their  good  influence  ; 
so  the  scripture  shews  that  the   various  dispensations 
©f  God's  providence,  are  made  subservient  to  the  effi- 
cacy of  his  grace.     Though  the  success  of  these  means- 
js  not  owing  to  themselves,  since  experience   shews 
that  mens*  depravity  is  proof  against  them  ;  yet,  when 
divine  grace  over-powers  that   depravity,  it   re-esta- 
blishes, as  was  observed,  a  little  above,  the  good  in- 
fluence of  means.     It  renders  them  really  effectual  for 
these  good  ends,  to  which  they  have  an  intrinsic,  but 
not  an  instiperable  tendency.     Every  thing  in  the  order 
of  grace,  or  in  the  new  creation,  is  connected  suitably 
to  the  frame  of  human  nature,  to  the  nature  of  good 
affections  and  inclinations,  their   means    and    effects. 
This  is  evident  from  the  influence  of  just  impressions 
of  guilt  and  depravity,  on  a  due  esteem  of  redemption 
and  grace  ;  the   connexion  between  different  degrees 
of  evidence,  and*  just  assent  ;  of  faith  and  love  to  the 
end,  and  proportionable  love  to  the  means  j  of  vigo- 
rous and  repeated  acts,  strengthening  good  habits,  and 
good  habits  exciting  to  good  acts.     When  a  sinner  be- 
comes a  new  creature,  the  use  of  the  Hieans  of  spiri- 
tual life  becomes,  as  it  were,  natural  to  him.     They 
are  as  naturally  the  objects  of  his  hunger  and  thirst  j 
as  it  is  natural  for  every  living  creature   to  use  the 


of  Divine  Grace.  309 

means  of  self-preservation.     That  which  is  of  partic- 
ular importance,  in  considering  this  subject,  is  the  in- 
fluence of  a  life  of  faith,  on  all  the  parts  of  holiness.     A 
life  of  faith  on  the  Son  of  God,  is  a  life  of  habitual  ac- 
knowledgment,   and    consideration    of   the    strongest 
motives  to  love  and  obey  God,  as  well  as  of  the  strong- 
est ground  of  joy  and  triumph  in  him.     It  is  also  the 
appointed  means  of  obtaining  all  needful  supplies  of 
sanctifying  grace.     Thus,  the  due  acknowledgment  of 
the  most  powerful  motives  to  holiness,  is  the  means  of 
obtaining  that  powerful  grace,  which  is  the  chief  cause 
of  it. 

These  things  shew  that  the  operations  of  grace  are 
fitted  to  the  frame  of  our  nature,  both  as  to  the  effects 
they  produce,  and  the  manner  of  producing  them.— 
They  are  far  from  reversing  these  good  and  wise  laws 
of  nature,  of  which  God  himself  is  the  Author.  They 
promote  the  chief  end  of  all  these  laws,  and  that  in  a 
manner  suitable  to  the  connexion,  wliich  these  laws 
establish  between  causes  and  effects,  or  between  the 
means  of  good  ends,  and  the  ends  themselves.  It  may 
be  said,  that  it  is  sin  that  has  broken  that  connexion 
between  natural  causes  and  their  best  effects  ;  and  it 
is  divine  grace  that  restores  it. 

It  may  be  proper  for  farther  illustrating  this  matter, 
to  consider  briefly  some  of  the  chief,  known  ends  of 
the  uniformity  of  nature,  or  of  the  general  laws  that 
establish  the  connexion  between  causes  and  effects. — 
Two  principal  known  ends  of  that  constitution  are, 
first  that  it  gives  a  transcendent  display  of  the  wisdom 
of  God  ;  and  then,  that  it  directs  the  activity  and  good 
endeavours  of  creatures.  The  connexion  between 
■causes  and  effects,  is,  that  which  directs  us  to  the 
means  we  must  use,  in  order  to  the  good  ends  we  ought 
to  pursue.  There  is  in  the  operations  of  grace,  an  ex- 
cellent order  that  answers  these  good  purposes.  There 
is  a  subordination  of  causes  and  effects,  a  connexion 
between  fit  means  and  good  ends,  with  a  mixture  of 
uniformity  and  variety,  that  gives  a  bright  display  of 
supreme  wisdom.  And  seeing  the  promises  of  divine 
grace  are  made  in  such  a  jwanner,  as  to  encourage  ap 


310  Tht  Scripture  Doctrine 

humble  diligent  dependence  on  God  in  the  use  of 
means,  and  to  discourage  the  contrary,  it  may  be  said, 
in  a  sound  sense,  that  there  are  laws  of  grace  as  well 
as  of  nature,  calculated  to  regulate  the  endeavours  of 
those  who  seek  God  with  their  whole  heart,  so  as  to 
direct  them  in  the  pursuit  ot  wisdom  and  happiness. 

Ujx)n  the  whole,  it  is  evident  that  divine  grace  does 
not  otherwise  interfere  with  the  efficacy  of  natural  cau- 
ses, than  by  preventing  tlie  efficacy  of  the  natural  cau- 
ses of  destruction.  That  prevalent  depraved  affections 
are  the  natural  causes  of  misery,  is  owned  even  by 
those  who  are  against  divine  interposition  to  prevent 
It.  This  is  carrying  the  love  of  a  mere  natural  course 
of  things  to  a  very  great  height. 

In  the  mean  time,  it  is  proper  to  observe  what  con- 
cessions ought  to  be  made  concerning  divine  immediate 
interposition.  It  should  be  always  acknowledged  that 
it  is  what  the  Deity  is  not  obliged  to.  Several  things 
that  are  objected  against  the  reality  of  it,  are  proofs  of 
the  free  undeserved  condescension  manifested  in  it. — 
That  is  the  true  improvement  that  should  be  made  of 
them.  If  he  should  leave  transgressors  wholly  to  the 
natural  consequences  of  their  depravity,  which  is  what 
the  scripture  expresses  by  God's  giving  men  up  to  their 
own  hearts'  lust.  Psalm  xliii.  or  to  the  hardness  of 
'.iCir  hearts,  he  would  do  nothing  but  what  is  perfect- 
ly just.  All  the  works  and  laws  of  nature  contain  such 
obligations,  to  love  and  obey  the  God  of  nature,  as 
make  disalfections  and  rebellion  highly  inexcusable  and 
punishable.  Were  the  Deity  obliged  by  immediate  in- 
terposition to  remove  depravity,  it  might  with  equal 
reason  be  affirmed  that  he  were  obliged  not  to  punish 
it,  and  the  divine  law  alone  should  have  no  penal  sanc- 
tion. The  Deity  can  no  more  be  obliged  to  bless  trans- 
gressors with  holiness,  than  with  all  the  other  ingre- 
dients of  the  most  perfect  happiness. 

But  though  the  interposition  of  grace  is  what  the 
Governor  of  the  world  is  not  obliged  to  ;  yet  if  such 
blessedness  is  revealed  and  offered  to  us,  it  is  evidently 
our  greatest  wisdom  and  interest  not  to  neglect  so  great 
ii   salvation.      If  indeed   we  find  in   ourselves   these 


of  Divine  Grace.  311 

grounds  of  self-diffidence  which  were  formerly  insist* 
ed  on,  and  if  we  are  obliged  to  love  holiness,  and  con-' 
sequently  the  most  effectual  causes  and  means  of  it, 
the  love  we  owe  to  God,  to  holiness,  and  to  ourselves, 
should  conspire  to  make  us  love  and  earnestly  desire 
operations  of  sanctifying  grace.  A  sinner  can  never 
excuse  his  opposition  or  neglect  of  Divine  grace,  by 
alleging  that  it  is  better  he  should  want  it,  or  run  the 
greatest  risk  of  wanting  it,  than  that  he  should  be  be- 
holden for  it  to  the  grace  of  God,  or  obtain  it  other- 
wise than  by  a  mere  natural  course  of  things. 

It  is  proper  to  observe  in  the  next  place  that  as  the 
operations  of  divine  grace,  are  far  from  reversing  the 
order  of  the  natural  world  ;  so  there  is  in  these  opera- 
tions a  glorious  order  of  a  superior  kind,  and  that  they 
are  highly  subservient  to  that  which  is  called  by  some, 
perhaps  not  improperly,  the  order  of  the  moral  world. 
As  the  order  of  the  natural  world  consists  in  the  con- 
nexion between  efficient  causes  and  their  effects  ;  so 
that  of  the  moral  world  consists  in  the  connexion 
between  moral  causes,  or  moral  deservings  on  the  one 
hand,  and  rewards  and  punishments  on  the  other  hand ; 
and  in  general,  between  things  that  are  the  objects  of 
God's  approbation,  and  these  effects  of  his  favour, 
which  are  encouragements  to  such  things.  It  is  true 
indeed,  that,  as  merit  is  a  relative  thing,  no  creatures, 
not  even  the  most  perfect,  can  merit  at  the  hands  of 
God,  as  one  creature  may  merit  at  the  hands  of  ano- 
ther. But  notwithstanding  of  this,  if  the  Deity  vouch- 
safe to  annex  perfect  happiness  to  perfect  and  steady 
obedience  to  his  law,  and  where  such  obedience  can- 
not be  pretended,  various  gracious  encouragements  to 
humble  and  sincere  endeavours  in  dependence  on  his 
blessing  ;  it  is  evident  that  such  an  administration  intro- 
duces into  the  divine  works,  an  order  and  perfection 
of  a  peculiar  kind,  and  which  highly  illustrates  the  di- 
vine moral  attributes. 

It  is  easy  to  prove  that  the  order  of  the  moral  world 
is  both  different  from  that  of  the  natural  world,  and 
superior  to  it.  That  it  is  different  from  it,  is  evident 
from  this  ;  that  both   moral  good  and  evil,  are  capa- 


312  The  Scripture  JDoeirine 

ble  of  great  rewards  and  punishments  different  from 
these  that  are  necessarily  connected  with  them  in  the 
nature  of  iJiings ;  and  which  make  them,  in  some  mea- 
sure, rewards  or  punishments  to  themselves.  Holi- 
ness includes  in  its  nature,  a  desire  of  inestimable 
blessings^  that  are  not  necessarily  and  inseparably  con- 
nected with  it  :  of  which  afterwards.  As  to  moral 
€vil,  the  more  it  is  a  punishment  to  itself,  the  greater 
reason  there  is,  for  additional  penalties,  in  the  divine 
government,  against  an  evil  so  destructive  to  the  sub- 
jects of  it.  That  the  moral  order  of  the  world  is  of 
supreme  importance,  is  evident  from  its  relation  to  the 
most  important  causes  and  effects  in  the  universe  ; 
namely  the  happiness  or  misery  of  intelligent  beings, 
and  the  procuring  causes  of  them  :  besides  that  the  au- 
thority or  dignity  of  the  moral  law  of  God,  has  an 
evident  connexion  with  his  moral  attributes.  It  is  a 
principal  excellency  of  the  divine  administration,  that 
all  the  parts  of  it  are  subservient  or  suitable  to  the  dig- 
nity of  the  divine  moral  law,  and  the  regard  the  Deity 
has  for  it.  These  things  cannot  be  said  of  any  other 
laws  ;  for  instance,  of  these  that  regulate  the  mo- 
tions of  the  material  world. 

If  the  order  of  the  moral  world  be  of  supreme  im- 
portance, it  is  certain  that  the  operations  of  divine 
grace  are,  according  to  the  scripture  account  of  them, 
highly  suitable  and  subservient  to  it.  All  the  effects 
of  divine  grace  are  bestowed  on  guilty  transgressors, 
in  such  a  manner  as  is  most  suitable  to  the  honour  and 
majesty  of  the  divine  law,  and  justice.  The  sancti- 
fying grace  of  the  Spirit  of  God,  is  the  effect  and  pur- 
chase of  redemption  by  the  blood  of  his  Son,  which 
magnifies  his  law  to  the  uttermost.  All  the  operations 
of  God's  grace,  may  therefore  be  considered  as  acts 
of  distributive  justice  as  well  as  of  transcendent  mercy. 
They  are  the  rewards  of  the  infinite  merit  of  the  Me- 
diator, while  they  are  acts  of  pure  favour  to  trans- 
gressors. 

It  is  not  needful,  in  this  place,  to  enlarge  on  the 
scripture  account,  of  the  manifold  relation  between 
redemption  and  sanctifying  grace.      If  we    consider 


uj  Divine,  Gract.  ol-i 

how,   accorciin  J  to  the  account  there  given  of  this  im- 
portant mattej-,  the  blood  of  the  Son  of  God  is  the  me- 
ritorious   cause  of  sanctifying  grace  ;   his  intercession, 
founded  on  his  sacrifice,  the  continual  procuring  cause 
of  it  ;  the  gospel,  which  reveals  it,  the  external  means; 
and  that  faith,  which  includes  a  due  acknowledgment  of 
it,  the  chief  inward  means  of  it  ;  as  also  how  the  sanc- 
tifying work    of  God's  Spirit   is  a  continuation  of  that 
energy  which    raised  Christ,  as   the  head  of  the  new 
creation,  from  the  dead  ;   how  the  union  between  him 
and    all    who  are    redeemed    and  sanctified  by  liim,   is 
compared    to  that   between  the  head  and  the  members 
of  the   natural    body;    how,   by  virtue   of  that  union, 
all  divine  grace  and  consolation  is   communicated  froiu 
him  to  them  ;   all   these   things    i,he\v  that  the   law  or 
covenant  of  grace   is  well  ordered  in   all  things  ;    and 
that  there  is  in  this  new  creation,  a  sublime  harmony, 
and   a  glorious   order,  transcending  any  other  we   can 
conceive.    This  is  farther  evident  from  what  was  hint- 
ed above,  about  the   manner  in  which  the  promises  of 
'divine  grace  are  proposed.     It  is    in  such  a  manner  as 
contains   the    most  powerful   arguments    against  sloth 
and    indilFerence,  and  the    strongest   motives  and  en- 
couragements, to  humble  diligence  in  the  use  of  means  ; 
while  a    due   acknowledgment    of  the  grace  of  God, 
and  humble  dependence  on  it   by  prayer  and  supplica- 
tion,   is    itself,    by    divine    appointment,    a    principal 
means  of  obtaining  that  grace,  as  well  as   an  exercise 
which  has  a  ])arcictilar    native   tendency   to  make  the 
heart  steady  and  vigorous  in  all  good  endeavours. 

What  has  been  said,  is  of  use  to  illustrate  divine 
wisdom  and  goodness,  in  the  supernatural  operations 
of  divine  grace  ;  and  to  vindicate  them  from  the  ob- 
jections hinted  at,  in  the  beginning  of  this  section, — 
These  objections  are  founded  partly  on  mistaken  no- 
tions of  superncitmai  operations,  and  partly  on  wrong 
suppositions,  against  which  there  are  strong  excep- 
tions from  natural  reason,  though  we  should  abstract 
from  revelation.  Of  this  kind  is  that  notion  of  the 
divine  works,  which  supposes  that  it  is  essential  to  the 
perfection  of  theai,  that  there  should  be  no  d.vine  im- 

D  d 


^l^  The  Scripture  Doctrine 

mediate  interposition,  of  any  kind,  not  even  for  the 
most  important  purposes.  We  ought  indeed  to  admire 
the  divine  wisdom  and  other  periections,  manifested 
in  the  established  lavi^s  of  nature,  from  which  so  glori- 
ous an  order  results.  But  the  excellency  of  these  di- 
vine operations,  which  may  be  supposed  to  be  merely 
according  to  these  laws,  and  the  order  that  results  from 
them,  receives  no  prejudice  from  a  mixture  of  other 
operations  of  a  different  kind,  which,  as  was  observed, 
do  not  reverse  these  laws,  but  promote  the  highest 
ends  of  them.  To  suppose  that  the  first  Cause  must 
produce  no  effects,  but  what  second  causes  are  suffi- 
cient to  produce  by  the  power  he  has  given  them,  by 
general  established  laws  of  nature,  is  a  supposition  of 
bad  influence,  as  to  natural  religion  itself.  It  is  ex- 
ceeding unsuitable  to  the  impressions  we  should  have 
of  the  incomprehensibility  of  God  and  his  works.  It 
tends  to  lessen  our  ideas  of  the  influence  of  providence  ; 
and  has  too  much  affinity  to  the  old  heathen  fate.  It 
tends  to  lessen  moral  dependence  of  reasonable  crea- 
tures on  the  Deity  ;  and  to  lessen  our  apprehension  of 
that  moral  order  of  the  world,  which  is  of  supreme 
importance,  and  to  which  the  natural  order  of  it  is 
subservient.  It  is  a  notion,  which,  when  taken  in  its 
lull  latitude,  clashes  with  the  known  observation  of 
the  best  philosophers  on  the  laws  and  chief  known 
parts  of  the  frame  of  nature  ;  namely,  that  though 
they  are  calculated  for  a  very  long  continuance,  yet 
not  for  a  perpetual  continuance  without  renewed  di- 
vine interposition. 

The  uniformity  of  the  course  of  nature  has  been  made 
an  objection  against  prayer,  relating  to  external  pro- 
vidences, Several  such  prayers  seem  to  suppose  divine 
interposition,  restraining  the  depravity  of  wicked  men, 
and  over-ruling  the  efficacy  of  natural  causes  in  the 
material  world,  when  threatening  us  with  outward 
dangers  and  distresses.  As  to  divine  interposition  re- 
straining wickedness,  as  it  has  been  owned  by  people 
Who  had  only  the  light  of  nature,  so  it  is  evidently 
suitable  to  the  most  natural  notions  of  supreme  good- 
ness.    As  to  the  motions  in  the  material  world,  when 


of  Divine  Grace,  315 

it  is  supposed  evident  and   unquestionable,  that  all  of 
them,  without  exception,  happen  merely  according  to 
general  laws  ;  tills  seems  partly  owing  to  inadvertence. 
It  is  true,  there  is  a   visible  constancy  and  uniformity 
in  most  of  these  things,  particularly  in  the  motions  of 
the   heavenly  bodies,  and  what  has  a  connexion  with 
it.     But  it  is  obvious  there   is  one   part  of  the  visible 
creation,  on  which  the  usefulness  of  the  other  parts  of 
it  to  its  inhabitants  very  much  depends,  in  whose  mo- 
tions  there    is   so   vast  a   variety  of  changes,  that  no 
uniformity  can  be  discerned  (or  pretended  j  ;  nor  any 
general  laws  by  which  they  can  be,   for  the  most  part, 
accounted  for.      The  morions  of  the  air,  in  which  we 
breathe,  are   of  that  importance,  that  without   them, 
the  regular  variety  of   seasons  would  be  useless  ;    and 
all  the  other  ])roviii()n  for  the  life  of  the  animal  world 
lost.     As  these  motions  are  ordinarily  the  means  of  in- 
numerable advantages  ;    they  a»-c  capable  of  being  the 
instruments  of  various  calamities  :   such  as  famine,  pes- 
tilence, and  epidemic  diseases,  besides  various  partic- 
ular disasters.      The  thing  that  makes  them  capable  of 
answering  so  many  different  ends,  is  their  inconstancy 
and  variety,   whicii  no  philosophy  can  reduce  to  gene- 
ral  laws.     Some  indeed  have  supposed,   that  infinite 
wisdom    may   have  so  contrived  the  original  frame  of 
nature,     that    all    these     motions,     however    various, 
should   owe  their   rise  to   natural  causes,  without  any 
immediate  divine  interposition.     But  though  it  cannot 
be  proved  that  this  is  impossible,   seeing  nothing  is  so 
to  infinite  wisdom  and  power  ;   yet,  as  there  can  be  no 
positive  proof  of  it,  so   it   is  suliicient  to   the    present 
purpose  to  observe,  that  it  is  possible  it  may  be  otlier- 
wise  :   and  that,  though  many   of  these  motions   pro- 
ceeded from  immediate  interposition,  operating,  when 
once  they  are  produced,  according  to  the  laws  of  na- 
ture ;   such  interposition  would  not  marr  the  uniformi- 
ty and  constancy  of  nature  in  these  other  parts  of  it, 
where  such  uniformity  is  requisite.     The  mention  of 
this  instance,  is  the  more  suitable  to  the  chief  subject 
in  view,   because  of  the  known  scripture  expressions, 
and  comparisons,  taken   from  that  part   of  nature,  to 


^16  Tht  ScriptT^re  Doctrine 

illustrate,  in  some  measure,  that  important   subject  to 
our  weak  capacities,  John  iii.  8. 

Though  it  were  supposed,  that  there  were  no  im- 
mecli  :te  divine  interposition,  in  producing  any  other 
eiFects  wliatever,  but  only  these  ascribed  to  divine 
grace,  yet  the  disparity  between  these  and  all  other 
effects,  is  of  sutficient  inDportance  to  account  for  this 
dilierence,  of  ?o  vast  importance,  that  it  serves  to  re- 
lure  all  objections,  concerning  a  disparity  in  the  man- 
ner of  producing  them  A  main  evidence  of  this  is  the 
subject  insisted  on  in  the  preceding  section.  Human 
corruption,  and  the  inetticacy  of  natural  causes  to  sub- 
due It,   has  made  such  inierposition  necessary. 

That  which   has  made  it  necessary,   is  a  thinp-  pecu- 
liar to   free  agents,   and  of  which  the  inanimate  or  ir- 
rational   part    of  the  creation   is  not    capable.      Only 
intelligent  beings  are  capable  of  introducing  such  disor- 
der   into    the    universe,   as  needs  divine  interposition, 
toreclii'v  and  redress  it.     Tl  ey  odIv  are  capable  of  a 
voluntary  abuse,   and    corruption    of  excellent  natural 
powers,  and  of  departing  from  their  original,  and  v.hat 
may    be    properly    called,   their    natural    state.      And 
therefore,   thousih    it   were  certain  that  it  belono-ed  to 
t.ie  ongmal  perfection  of  the  other  divine  u'orks,  that 
there  should  be  no  need  of  divine  interposition   after- 
wards ;    vet,  this  cannot  (onclude  anv  thing;  as  to  free 
agents.      Various  arguujents  were  adduced  above,   to 
5hew  that  they  do  need  such  interposition  :  and  if  there 
is  sufficient  force  in  these  arguments  to  prove  our  need 
of  it,  it  rhould  make  us  very  cautious  how  we  subtilize 
against  it,  as  to  its  want  of  snalogy  with  other  divine 
operations,   je^t    the    love    of    philosophizing    carry    it 
^-gainst  tiie  love  of  true  holiness  and  ha]>piness. 

Though  it  \\  ere  supposed,  that  in  other  cases  there 
lire  very  useful  and  desirable  effects,  for  which  divine 
interposition  is  necessary,  as  well  as  for  the  effects 
ascribed  to  divine  grace  ;  yet,  there  are  no  other  ef- 
fects m  the  world,  that  are  in  themselves  so  necessa- 
ry, or  which,  in  respect  of  importance,  bear  any  pro- 
portion to  them.  Divine  interposition  may  be  neces- 
sary for  other  desirabJe  effects  ;   but   no  other   effects 


of  Droint  Graee.  ol7 

are  necessary  to  happiness,  but  conformity  to  God  and 
the  enjoyment  of  him.  As  these  are  the  great  ends  of 
divine  grace,  so  they  are  evidently  the  noblest  etlects 
that  can  be  produced  in  the  highest  order  of  created 
beino-s.  There  is  a  peculiar  and  transcendent  excel- 
lency in  these  effects  of  divine  power,  as  they  are  the 
chief  effects  of  divine  goodness. 

Though  human  corruption  did  not  make  divine  su- 
pernatural operation  necessary  in  order  to  holiness,  it 
is  necessary  on  other  accounts,  in  order  to  compleai 
happiness.  Though  holiness  be  a  chief  part  of  happi- 
ness,  it  does  not  comprehend  the  whole  of  it.  It  in- 
cludes, in  its  nature,  desire  of  enjoyments  that  are  not 
inseparable  from  it.  Suitable  love  to  God  with 
the  whole  heart  includes  transcendent  desires  after 
God  ;  not  only  after  his  favour,  but  after  the  fullest 
assurances  of  it,  and  of  its  perpetual  continuance.  As 
also  after  such  enjoyment  of  God,  such  intercourse 
with  him,  and  communications  from  him,  as  cannot  be 
the  effects  of  the  mere  course  of  nature  ;  and  cannot 
take  place  while  the  Deity  acts  towards  a  creature, 
merely  in  the  character  of  universal  Cause^  supporting 
the  established  laws  of  nature^ 

SECTION  V. 

Of  the  peculiar  excellence es  of  the  grace  of  divine  Icve,  and 
the  lively  vigorous  exercise  of  it. 

IT  is  evident,  from  what  was  considered  former- 
ly, concerning  the  scripture  account  of  the  effects  of 
divine  grace,  and  the  distinguishing  characters  of  true 
holiness,  that  the  lively  and  vigorous  exercise  of  the 
grace  of  divine  love,  is  a  chief  part  of  true  religion. 
But  because  this  vigorous  engagement  of  the  lieart,  and 
affections  in  religious  worship,  is  in  itself  a  matter  of 
so  great  importance  ;  and,  at  the  same  time,  a  thing 
against  which  many  people  appear  very  much  preju- 
diced, it  is  proper  to  consider  this  subject  somewhat 
more  particularly. 

It  was  observed  before,  that  all  the  grounds  and 

D  d  2 


.313  The  Scripture  Doctrine 

motives   of  divine  love,  are  so  many  motives   to   the 
frequent  exercise  of  tliat   noble  affection.     The  same 
laws   of  nature  and   revelation  vvhic'i    require  divine 
love,  require  frequent  divine  worship.     They  require 
our  honouring  God,  and  our  endeavouring  to  strength- 
en the  love  of  God  in  our  hearts,  by  habitual  acknow- 
ledgments  of  his  excellencies,  and  our  manif  Id  obli- 
gations   to   him.      It  is  obvious,  there    are   two  very 
different  ways  of  doing  this  ;   namely,  a  cold  superfi- 
cial, and  careless  way,  which  does  not  aifect  the  heart, 
and  a  serious,    affectionate  way,  with  deep  reverence, 
esteem,  gratitude,  and  strong  desires  after  conformity 
to  God.     It   is  easy   to    observe,  which    of  these  two 
ways  of  worshipping  or  contemplating  God,  are   most 
suitable  to  the  love  of  God  with  all  our  heart,  and  all 
-  our  soul,  and  all  our  strength.     People  void  of  love 
to  God,   may  be  employed  in  considering  and  acknow- 
ledging their  obligation  to  love  him  ;   but  while  their 
hearts  are  insensible  of  these  obligations  ;   while  their 
hearts  are  not  in   some  measure  penetrated  with   suit- 
able impressions  of  them,  their  praise,  their  adoration 
and  prayer,  are  not  sincere  acts  of  religious  worship. 
Sincere  acts  of  divine  worship,  must  be  real  exercises 
of  divine   love.     Acts  of  worship  are  not  designed  to 
inform  God,  either  of  his  own  infinite  excellencies  and 
benefits,  or  of  our  wants  ;   all  which  he  knows  infinite- 
ly better  than  we  do.     Seeing  the  end   of  worship   is 
not  that  we  may  inform  God,  but  that  we  may  honour 
and  enjoy  him  ;   it  is  evident,  neither  of  these  can  be 
done,  unless  we  honour  him  with  our  whole  heart. — 
Acts   of  worship  are  designed  for   strengthening  and 
fortifying  divine  love  in  the  heart,  by  a  due  exercise 
of  it.     It  is  evident,  that  a  few  strong  and  vigorous 
actings  of  any  good  affection  or   habit,  have  a  greater 
tendency  to  strengthen  it,  than  many  weak  and  super- 
ficial actings.     It  is  necessary  for  us  to  be  accustomed 
to  acknowledgment  of  God's  perfections  and  benefits  ; 
but   it   is  dangerous  to  accustom  ourselves  to  acknow- 
ledge these  things  in  a  cold  and  indifterent  manner. — 
For  the  natural  effect  of  this  must  be  a  habit  of  cold- 
ness and  formality,  about  things  of  infinite  importance. 


of  Divine  Grace.  310 

The  negligent  and  careless  performance  of  divine  wor- 
ship, is  next  to  the  utter  neglect  of  it.  Nothing,  there- 
fore, is  more  agreeable  both  to  scripture  and  reason^ 
than  that,  as  it  is  with  the  whole  heart,  we  should 
love  God  ;  so  it  is  with  the  whole  heart  we  should 
worship  and  serve  him. 

For  preventing  mistakes  on  a  subject  of  such  impor- 
tance, it  is  proper  to  make  some  remarks,  concerning 
the  true  strength  and  vigour  of  good  affections.  It  is 
evident,  that  these  things  must  be  judged  of  by  a  bet- 
ter standard,  than  the  natural  outward  signs  of  inward 
emotions,  which  depend  on  constitution,  and  other 
causes.  In  persons  of  different  constitutions,  the  same 
degrees  of  love,  joy  or  sorrow,  may  have  very  differ- 
ent effects  as  to  these  outward  natural  signs  and  ap- 
pearances. The  true  measure  of  the  strength  of  any 
affection,  is  its  superiority  to  other  affections,  espe- 
cially those  that  may  interfere  with  it  ;  and  its  influ- 
ence on  mens'  actions.  A  main  thing,  therefore, 
wherein  the  true  strength  of  divine  love  consists,  and 
of  whatever  holy  affections  have  a  connexion  with  it, 
is  their  superiority  to  all  other  affections,  their  efficacy 
in  keeping  other  affections  within  due  bounds,  and  di- 
recting them  to  right  purposes,  and  their  influence  on 
universal  holiness  in  practice.  These  men,  therefore, 
have  the  strongest  love  to  God,  who  have  the  strong- 
est propensity  to  a  course  of  universal  obedience  to 
him  ;  whose  love  is  able,  by  God's  blessing,  to  sur- 
mount the  greatest  difficulties,  that  attend  such  a 
course  ;  and  to  resist  the  strongest  temptations  to  the 
contrary.  But  in  speaking  of  obedience,  acts  of  divine 
worship  and  contemplation,  and  due  exercise  of  divine 
love  in  them,  must  not  be  excluded  ;  but  included  as 
an  essential  and  principal  part  ;  and  as  such  a  part  of 
obedience,  as  has  the  most  advantageous  influence  on 
all  the  other  parts  of  it. 

These  things  shew  how  we  ought  to  make  an  esti- 
mate of  the  strength  of  divine  love,  as  habitually  root- 
ed in  the  heart,  governing  the  life,  and  duly  exercised 
in  contemplation  and  worship.  It  is  evident,  that  the 
more  vigorous  the  exercise  of  that  affection  is  in  wor- 


520  The  Scripture  Doctrine 

ship)  the  more  is  the  attention  of  the  mind  fixed  on 
its  infinite  object,  Psal.  cviii  the  more  does  the  heart 
cleave  fast  to  God,  and  follow  hard  after  him,  Psal. 
Ixiii.  the  deeper  are  the  impressions  on  the  heart  of 
his  infinite  excellencies,  and  of  all  our  obligations  to 
him,  and  the  greater  is  the  willingness  and  complacen- 
cy of  the  soul  in  divine  worship  itself. 

These  things  serve  also  to  rembve  the  ambiguity  of 
words,  that  is  observable  sometimes  in  unlimited  in- 
sinuations and  objections,  against  the  use  of  devout 
affections.  Such  are  the  objections  which  suppose  a 
real  difference  between  suitable  affections  towards  God, 
and  a  due  attachment  of  the  will  to  him  j  choosing  him 
as  the  soul's  chief  good  and  chief  end.  Such  a  choice, 
as  was  observed  before,  is  a  main  thing  included  in 
divine  love.  But  it  is  an  unreasonable  strife  about 
words,  to  pretend  that  such  a  choice,  such  high  es- 
teem, gratitude  and  desire,  as  are  included  in  divme 
love,  and  were  formerly  described,  are  not  affections. 
When  people  deny  the  necessity  or  importance  of  de- 
vout affections,  they  must  either  deny  the  necessity  of 
the  love  of  God,  or  deny  that  the  love  of  God,  even 
with  the  whole  heart  and  soul,  is  an  affection  of  the 
soul.  Though  the  use  of  words  be  arbitrary,  yet,  if 
there  are  abuses  of  words,  which  tend  to  embarrass 
and  mislead  mens'  thoughts  ;  the  ways  of  speaking, 
which  would  exclude  the  most  transcendent  love  or 
joy,  from  being  affections  of  the  soul,  are  of  that 
number. 

Whatever  reason  there  may  be  for  distinguishing 
between  the  will  and  affections,  in  some  other  cases, 
there  is  no  reason  for  disihiguishing  between  the  due 
attachment  of  the  will  to  God,  and  the  affections  in- 
cluded in  sincere  love  to  him.  The  will  cannot  be  duly 
attached  to  God,  without  habitual  love  to  him  with  the 
whole  heart,  deeply  rooted  in  the  soul.  Without  the 
actual  exercise  of  that  love,  there  cannot  be  a  right 
dis}>osition  of  the  will  towards  God,  in  his  worship. — 
These  things  admit  of  very  different  degrees.  They 
who  love  God  most,  may  sometimes  come  short  of  that 
lively  exercise  of  divine  love  and  joy,  which  they  have 


of  Divine  Grace.  321 

attained  to  at  other  times.  As  the  want  of  such  attain- 
ments is  consistent  with  a  prevalent  attachment  of  the 
will  to  God,  it  is  also  consistent  with  prevalent  love 
to  him.  But  it  is  needful  to  distinguish  between  the 
want  of  such  things,  and  the  want  of  all  desire  after 
them.  The  want  of  all  such  desire  is  inconsistent  with 
sincere  love  and  due  attachment,  of  the  will  to  the 
source  of  all  happiness.  If  there  is  ofttimes  ambiguity 
in  common  expressions  about  the  affections,  the  same 
thing  takes  place  in  more  formal  and  philosophical  ex- 
pressions, about  the  various  actings  of  the  will:  and 
the  things  which  serve  to  give  fixed  and  determined 
notions,  in  the  one  case,  serve  in  both.  There  are 
transient  and  fictitious  actings  of  the  will,  as  well  as 
emotions  of  the  heart  or  affections.  It  is  needful  to 
distinguish  between  the  will  and  the  affections  in  these 
cases,  wherein  men  are  deeply  affected  with  various 
things  against  their  will,  as  when  FeliK  trembled  in 
hearing  Paul's  discourse  ;  in  these  cases,  mens'  affec- 
tions are  involuntary  and  forced.  On  the  other  hand, 
men  may  be  sincerely  willing  to  be  more  strongly  af- 
fected t'ov.ards  certain  excellent  objects,  or  to  have 
their  affections  towards  them  more  lively  and  vigorous 
than  what  they  are  ;  it  is  evident,  this  must  be  the 
case,  as  to  all  who  are  endued  with  sincere  love  to 
God  and  holiness.  Divine  love,  where  it  takes  root 
in  the  soul,  is  the  most  voluntary  affection  in  the  world  ; 
and  wherever  it  is  sincere,  there  must  be  some  aspir- 
ino-  after  hi<?;h.er  dep-rees,  and  a  more  lively  exercise 
of  it.  Hence,  it  follows,  that  where  there  is  a  due 
attachment  to  the  will  of  God,  this  is  so  far  from  su- 
persedmg  the  ikvout  affections,  formerly  explained, 
that  it  must  include  a  sincere  desire  after  them  :  that 
is,  it  must  include  a  concern  to  have  the  heart  more 
and  more  strongly  affected  with  God's  perfections  and 
benefits,   and  all  the  motives  of  sincere  love  to  him. 

These  things  shew  the  tendencv  of  incautious  sub- 
tilizing, on  the  differences  between  the  will  and  the 
affections.  People  are  apt  enough,  without  the  help 
of  ]-)hilosophy,  to  satisfy  themselves  with  a  mere  specu- 
lative belief,  and   speculative  meditations  on  God  and 


32S  The  Scripture  Doctrine 

his  will.  It  is  true  that  mens'  affections  in  devotion, 
are  too  oft  of  a  corrupt  nature  and  tendency.  The 
more  need  there  is  of  due  cautions  and  directions,  as 
to  the  affections  we  should  prize  and  seek  after.  It  is, 
indeed,  a  sure  way  to  avoid  wrong  affections  in  devo- 
«lion,  to  discard  all  devout  affections  in  general.  But 
on  this  footing,  people  might  as  reasonably  discard  all 
devotion  itself.  Irregular  devotion,  or  wrong  affec- 
tions in  devotion,  are  far  from  being  the  only  danger- 
ous thing's  that  sinners  need  to  be  guarded  against. — 
Experience  shews,  men  may  be  verv  wicked  in  their 
practice,  who  are  very  cold  and  formal  in  devotion.  In- 
deed, the  most  obvious  things  in  the  frame  of  our  na- 
ture shew,  that  while  mens'  religious  belief  and  exer- 
cises, do  not  in  some  measure  alFect  their  hearts,  they 
cannot  miich  aifect  their  practice. 

What  was  hinted  about  th?  attachment  of  the  will  to 
God,  shev/s  that  when  mens'  devout  affections  are  in 
themselves  good  and  useful,  they  are  not  the  less  com- 
mendable, because,  they  are  voluntary  ;  or,  because 
men  have  been,  avtive  and  diligent,  in  the  use  of  pro- 
per means,  and  in  humble  dependence  on  God,  in  at- 
taining to  them.  This  shews,  that  when  people  direct 
their  ridicule  or  invectives  against  those  who  work 
themselves  up  to  devout  fervours,  or  who  endeavour 
to  be  fervent  in  spirit  in  serving  God,  they  ought  to 
restrict  their  censure  to  fervours,  or  strong  affections 
that  are  of  a  corrupt  or  trifling  kind,  or  excited  by 
wrong  means.  For  it  is  obvious,  that  when  such  in- 
vectives or  insinuations  are  understood  without  re- 
striction, (which  is  ofttimes  the  case,  when  writers 
or  others  express  no  restriction)  they  tend  to  expose 
all  the  holy  affe«tions,  included  in  the  strong  exercise 
of  love  to  God  with  the  whole  heart,  excepting  those 
in  which  men  may  be  in  all  respects  passive. 

The  view  that  has  been  taken  of  the  true  strength 
of  the  best  devout  affections,  is  of  use,  not  only  to  pre- 
vent mistakes  about  words,  but  to  shew  the  excellen- 
cy and  usefulness  of  these  things  themselves.  In  the 
mean  time,  though  we  are  chiefly  to  consider  the  ex« 
cellencies  of  Divine  love,  it  ought  to  be  remembered 


of  J)ivine  Grace.  323 

that  there  are  other  devout  affections,  which  come 
short  of  it,  and  which,  notwithstanding,  are  fc.r  from 
being  despicable  or  useless.  Unless  we  own  this,  we 
must  maintain,  that  they  who  as  yet  are  void  of  divine 
love  and  true  holiness,  either  ought  not  to  desire  these 
things,  or  should  desire  them  only  in  a  cold  and  indif- 
ferent manner.  This  is  so  far  froni  being  true,  that 
the  best  way  such  people  can  be  employed^  is  in  earn- 
est desires  after  such  things,  exciting  diligent  endea- 
vours ;  though  such  desires  and  endeavours,  while  men 
are  void  of  real  holiness,  be  attended  with  very  essen- 
tial culpable  defects.  To  excite  desires  after  the  love 
of  God,  even  in  hearts  that  have  not  yet  attained  to 
it,  is  a  main  design  of  considering  the  excellencies  of 
that  noble  affection,  not  only  considered  as  habitually- 
rooted  in  the  heart,  but  as  vigorously  exercised  in  re- 
ligious worship. 

One  comprehensive  and  principal  excellency  of  the 
best  devout  affections,   is  their  powerful  influence  on 
practice.     This   is  evident,  from  what  was  observed 
before,  concerning  these  prevalent  desires  of  confor- 
mity to  God,  and  of  his  approbation,  or,  which  is  the 
same  thing,  that  prevalent  propensity  to  obedience  to 
him,  which  are  essential  ingredients  of  sincere  love  to 
God  ;   and  such  ingredients  of  it  as  all  other  holy  affec- 
tions, which  may  be  distinguished   from  them,    must 
conspire   to  strengthen   and  promote.     The  influence 
of  sincere  love  to  God,  on  universal  obedience  to  him, 
is  a  matter  of  so  great  importance,  not  only  for  shew- 
ing the  excellency  of  that  holy  disposition  of  soul,  but 
also  for  discovering  the  delusions  of  self-deceivers  who 
falsely  pretend  to  it  ;  that  it  is  needful  to  consider  this 
matter  at  some  length  by  itself  ;  and,  therefore,  it  is 
to  be  the  subject  of  a  following  section  ;  but  it  is  proper- 
to  observe  here,  how   unreasonable  it  is  to  make  one 
ingredient  of  divine  love  clash  against  another.     Tiiis 
is  plainly  the  case,  if,  on  pretence  of  inculcating  strong 
inclination  to  keep  God's  commandments,  we   dimin- 
ish the  importance  of  just  impressions  of  his  excellen- 
cies and  benefits.     To  have  a  due  esteem  of  God's  ex* 
cellencies^  a  due  grateful  sense  of  his  benefits,  a  pro* 


324  Tht  Scripture  Doctrine 

valent  inclination  to  due  habitual  acknowledgment  ot' 
these   things,  with  suitable  desires    after  the  favour, 
the  approbation,  the  enjoyment  of  God  ;  to  have  such 
suitable   esteem,  gratitude,   and  desire  towards  God, 
is  to  fulfil  the  chief  commandments  of  God.     It  is  by 
these  things,  we  obey  the  commandments  of  God  which 
relate  to  the   heart,  or   prevalent   dispositions   of  the 
soul.     Such  suitable  affections  towards  God,  are  prin- 
cipal parts  of  conformity  to  him,  or  of  obedience   to 
him.     They  are  in  themselves  essential  duties  of  holi- 
ness, and  they  include  a  just  impression   of  the  chief 
motives  and  encouragements,  and  of  the  chief  patterns 
of  all  the  other  duties  of  holiness  in  general.     A  due 
esteem  of  the  chief  moral  excellencies  of  God's  nature, 
has  such  an  influence  on  suitable  love  to  the  moral  du- 
ties of  his  law,  that  these  things  cannot  be  separated. 

In  considering  the  excellencies  of  the  lively  exercise 
of  divine  love,  it  is  of  particular  use  to  explain  these 
properties  of  it,  wliich  distinguish  it  from  strong  affec- 
tions to  inferior  objects.     Whereas,  it  is  a  chief  use  of 
reason   and  judgment,    to    controul  and    restrain    our 
strong  affections  towards  other  objects  ;   it  is  a    chief 
use  of  these  faculties,  to  promote  and  strengthen  the 
vigorous  love  of  God,  and  that  love  of  our  neighbours, 
which  is  inseparably  connected  with   it.     The  lively 
exercise  of  divine  love,  is    the  noblest  use    to   which 
human  reason  and  understandmg,   sanctified  by   divine 
grace,  can  be  subservient.     It  is  the  more  needful  to 
consider  this,  because  of  various  insinuations,  and  ways 
of  speaking,  which  tend  to  give  a  quite  contrary  view 
of  things.     Of  this  number,   are  these  ways  of  sj/eak- 
ing,   by  which   the    rational  way,  and  the  affectionate 
way  of  devotio!),  are  without  any  due  explication  or 
restriction,  distinguished,  or    rather    opposed    to   one 
another.     It   is  true,  indeed,  that  all  affectionate   de- 
votion, is  not  wise  and  rational  :   but  it  is  no  less  true, 
that  ail  wise  and  rational  devotion  must  be  affection- 
ate.    Ail  suitable  divine  wotship  must  include  tlie  ex- 
ercise of  divine  love.     Seeing  there  are  various  affec- 
tions different  from  true  love   to  God,  or  inconsistent 
with  it,  warin  devotion  ofttimes  may  be  unreasonable  ; 


of  Divine  Grace,  326 

hut  seeing  love  to  God  with  the  whole  heart  is  the 
most  reasonable,  and  the  most  necessary  thing  in  the 
world,  all  cold  and  superficial  devotion  must  be  un- 
reasonable. The  use  of  human  understanding  is  to 
know  God  and  his  works.  The  chief  end  of  knowing 
God*s  works,  is  the  knowledge  of  God  himself.  The 
highest  end  of  knowledge  is  not  mere  speculation. — 
The  great  end,  therefore,  of  knowing  God  and  his 
works,  is  to  love  God,  to  honour,  and  obey  him,  and 
to  enjoy  him.  Divine  love  and  joy  are  the  highest  at- 
tainments of  human  nature,  and  highest  ends  of  all  its 
faculties. 

It  is  the  use  of  reason  to  curb  mens*  passions,  but  it 
is  to  curb  passions  that  are  hurtful  or  liable  to  excess. 
It  is  needful,  and  requires  great  efforts  to  set  due 
bounds  to  our  iove  of  other  things.  But  the  end  of 
setting  bounds  to  our  love  of  other  things,  is,  that  We 
may  set  no  bounds  to  our  love  of  God.  When  people 
speak  of  rational  and  affectionate  devotion  as  opposite 
things,  they  seem  to  go  in  so  far  to  the  philosophy^ 
that  made  it  the  use  of  reason  to  root  out  the  affec- 
tions. But  whatever  rash  and  inconsistent  things  may 
have  escaped  men  in  sallies  of  zeal  against  devour  af- 
fections, yet,  when  men  calmly  consider  tlie  most  use- 
ful things  in  human  nature,  few  are  capable  of  denying 
the  affections  to  be  of  that  number.  It  is  with  good 
reason,  that  a  famous  author,  Malebranche,  speaking 
on  that  subject,  compares  the  state  the  inrellectual 
world  would  be  in,  without  inclinations  or  affections, 
to  the  state  of  the  material  world,  were  it  wichout 
motion,  on  which  its  beauty  and  usefulness  so  much 
depends.  If  it  were,  indeed,  the  true  use  of  reason, 
to  root  out  all  affection,  the  right  use  of  reason  would 
be  inconsistent  with  virtue  and  happiness.  These  things 
necessarily  imply  suitable  affections  towards  God  and 
our  fellow-creatures  ;  and  especially,  that  love  and  joy 
of  which  God  him  -tlf  is  the  object. 

It  is  the  use  of  reason  to  oppose  these  affections, 
whichare  in  their  own  nature  evil,  and  to  moderate 
those,  which,  though  in  their  own  nature  useful,  are 
subject  to  hurtful  excesses.     Mens'  affections  are  irra- 

E  e 


326  The  Scripture  Doctrine 

tional  or  unreasonable,  when  they  are  not  founded  on 
a  well-informed  judgment,  when  they  are  not  excited 
by  just  and  sufficient  motives,  when  they  are  excessive 
in  their  degree,  or  have  a  bad  influence  on  the  mind 
and  practice.  If  there  are  various  affections,  which 
may  be  introduced  into  mens'  devotions,  which  are 
liable  to  these  imputations  ;  the  more  necessary  are 
the  good  and  wise  affections  included  in  divine  love, 
which  are  evidently  of  an  opposite  nature  and  ten- 
dency. 

The  affections  included  in  divine  love,  are  founded 
on  these  truths,  for  which  there  is  the  greatest  evi- 
dence in   the  world.     Every  thing  in  the  world,  that 
proves  the  being   of  God,    proves  that  his   creatures 
should  love  him  with   all  their  heart.     The  evidence 
for  these  things  is  in  itself  very  strong,   and  level  to 
every  capacity.     Where  it  does  not  beget  conviction, 
it  is  not  owing  to  the  weakness  of  mens'    capacities, 
but  to  the  strength  of  their  prejudices  and  pre-posses- 
sions.  This  is  manifestly  the  case,  as  to  the  great  truths 
of  natural  religion,  concerning  God's  infinite  excellen- 
cies and  benefits  ;   the   many  endearing  relations  we 
stand  in  to  him,  and  our  absolute  dependence  on  him  ; 
the  necessity  of  the   enjoyment  of  God,  in  order  to 
complete  happiness,  and  of  supreme  love  to  God  in  or- 
der to  the  enjoyment  of  him  :  and  in  general,  the  ne- 
cessity of  having  the  affections  of  our  hearts,   as  much 
as  possible,  proportioned  to  the  worth  of  their  objects. 
Whatever  proves  that  reasonable  creatures  are  obliged 
to  love  God  and  his  law,  proves  that  sinners  are  obliged 
to  suitable  hatred  of  sin,  and  self-abasement  for  it.    A 
sinner  cannot  have  due  prevalent  love  to  God  and  ha- 
tred of  sin,  without  prevalent  desire  of  obtaining  de- 
liverance  from   sin,  and  the    enjoyment   of  God.     A 
suitable  desire  of  so  important  ends  cannot  be,  without 
proportionable  desire  of  the  necessary  means.    If  a  sin- 
ner, therefore,  whohearsthe  gospel,  have  these  suitable 
affections  of  love  to  God  and  hatred  of  sm,  to  which  he 
is  obliged  by  the  laws  of  natural  religion,  these  things 
tannot   be  separated  from    a  real  complacency  in  that 
redemption,  and  graces  which  are  proposed  in  revealed 


of  jDivlne  Grace.  327 

religion.     This  does  not  suppose  that  natural  religion, 
can  discover  or  prove  the  peculiar  things  of  the  gos- 
pel to  be  true  ;  but  when  they  are  discovered,  it  proves 
them  to  be  infinitely  desirable.     A  book   of  laws  that 
are  enforced  with  awful  sanctions,  cannot  prove  thut 
the  sovereign  has  passed  an  act  of  grace,  or  indemnity, 
in  favour  of  transgressors.     Bat   it   proves  that    such 
favour  is  to  them  the  most  desirable,   and  the  most  ne- 
cessary thing  in  the  world.     It  proves  that  the  way  of 
saving  us   from   sin,  which  the  gospel  reveals,  is  infi- 
nitely suitable  to  the  lionour  of  God,   to  the  dignity  of 
his    law,   and   to    the    exigencies  of  the  consciences  of 
sinners.      But  it  is  not  suitable  to  the  scope  of  our  pre- 
sent inouirv,  to  enlars;^  here  on  the   evidences  of  the 
main  principles  of  natural  religion,   and  revelation. 

As  what  has  been  hinted,  gives  some  view  of  the 
greatness  of  the  evidence,  it  shews  that  if  the  truth  o'i 
these  principles  is  once  supposed,  they  contain  the  most 
reasonable,  and  most  just  motives  in  the  world,  tj  the 
good  affections  included  in  divine  love.  The  most  ob- 
vious principles  of  natural  religion,  are  evident  proofs 
of  the  necessity  of  loving  God  with  our  whole  heart. 
The  peculiar  doctrines  of  the  gospel,  relate  to  cur  de- 
liverance from  sin.  And  it  is  manifestly  the  most  rea- 
sonable thing  in  the  world,  that  deliverance  from 
sin,  should,  in  the  most  vigorous  manner,  occupy  the 
thoughts  and  affeclions  of  sinners. 

As  the  affections  included  in  divine  love,  are  founded 
on  the  most  reasonable  grounds  and  motives,  they  are 
incapable  of  excess.  This  is  a  principal  excellency  of 
these  affections,  and  it  is  peculiar  to  them.  It  is  un- 
reasonable to  object,  that  men  may  be  so  occupied  about; 
one  part  of  religion,  as  to  overlook  and  neglect  other 
parts  of  it.  Such  partiality  in  religion,  does  not  argue 
an  excess  in  mens*  love  to  God  or  holiness,  but  a  very 
culpable  defect  in  it.  The  more  men  have  of  these 
holy  affections,  the  stronger  must  their  inclination  be, 
to  that  obedience  to  God,  which  is  universal,  and  ex- 
tends to  all  his  precepts.  ,      . 

The  affections  included  in  divine  love,  are  so  far 
from  being  capable  of  excess,  that  they  inust  always^ 


3^8  The  Scripture  Doctrine 

come  short  of  the  worth  of  their  object.  This  must  be 
the  case,  even  though  men  were  in  a  state  of  perfec- 
tion. It  is  not  only  impossible  to  overvalue  God's  ex- 
cellencies and  benefits,  or  his  favour  and  the  enjoy- 
ment of  him.  Our  esteem  of  these  things,  our  grati- 
tude, our  desires,  our  complacency  in  God,  can  never 
fully  come  up  to  the  motives  and  grounds  of  these  good 
affections.  When  it  is  said,  that  holiness  implies  a  due 
proportion  between  our  affections  and  their  objects,  it 
must  be  understood  with  obvious  limitations  and  re- 
strictions, relating  to  God's  infinity.  The  love  of 
creatures  to  God,  is  infinitely  unequal  to  the  object. — 
But  since  the  object  of  that  affection  is  infinitely  supe- 
nor  to  all  other  objects,  the  affection  itself  should,  as 
much  as  possible,  transcend  all  other  affections.  It  is 
always  capable  of  the  most  ju.>t  and  reasonable  additions 
and  increase  of  strength.  We  cannot  have  sincere  di- 
vine love,  without  a  real  desire  of  such  progress  in  it. 
The  necessary  disproportion  of  that  affection  to  its  ob- 
ject, and  the  strong  obligations  to  it,  the  divine  bene- 
fits which  are  continually  multiplying  upon  us,  are 
evident  proofs  of  this.  And  as  there  is  good  ground 
to  suppt)se,  that  strong  desire  and  endeavours  after 
progress  in  the  love  of  God,  is  a  main  thing,  intended 
hy  the  scripture  expressions  about  our  loving  him  with 
all  our  lieart,  and  all  our  strengrli  ;  «;o  there  are  mani- 
fold oiber  instructions  in  scripture,  which  shew  that 
we  cannot  love  God  truly,  without  endeavouring  to 
love  him  more  than  we  do,  and  that  desire  of  progress 
is  a  main  character  of  sincerity. 

iProm  what  is  said,  it  is  evident,  that  it  is  equally 
:*bsurd  and  impious,  to  suppose  that  creatures  may  love 
God  too  much,  or  more  than  they  ought.  Hence,  it 
follows,  that  sinners  cannot  hate  sin  too  much  ;  that 
they  cannot  prize  deliverance  from  it  too  much,  or  be 
too  thankful  for  it.  It  is  true,  that  there  are  certain 
bounds,  beyond  which  mens'  affections  cannot  rise,  in 
their  present  frail  state,  without  doing  hurt  to  their 
frame,  or  even  unhinging  it.  But  there  are  very  ob- 
vious reasons,  that  this  is  no  proof  of  a  danger  of  ex- 
( CSS  in  the  f^ood  affections  i-.i  view.     In  mens'  present 


of' Divine  Grace,  32^ 

rJTiperfect  state,  these  affections  labour  ahvays  iindet 
culpable  and  hurtful  defects  ;  they  are  also  subject  to 
very  hurtful  decays  through  opposition  from  inward 
infirmities,  and  outward  hinderances  and  temptations, 
of  a  contrary  tendency.  This  may  be  very  evident 
to  us,  if  we  consider  some  obvious  differences,  be- 
tweeen  these  excellent  affections  in  view,  and  mens* 
affections  to  inferior  objects  ;  particularly  these  appe- 
tites, which  relate  to  the  subsistence  of  bodily  life, 
and  its  enjoyments.  These  appetites  seem  scarcely 
capable  of  being  extinguished,  or  liable  to  dangerous 
decays,  by  neglect.  The  thing  that  requires  effort 
and  labour  is  to  moderate  them.  It  is  far  otherways, 
as  to  the  noble  affections,  included  in  the  love  of  God 
and  holiness.  These  superior  affections  are  liable  to 
so  manifold  opposition,  and  to  so  dangerous  decays  ; 
that  men  can  never  be  too  careful,  in  using  all  proper 
preservatives  against  defections,  and  all  proper  means 
of  steadiness  and  progress.  Men  may  have  sincere 
love  to  God,  rooted  in  their  hearts,  while  ihey  are 
not  in  the  actual  exercise  of  it  :  bat  not  without  some 
habitual  propensity  to  such  exercise  :  and  the  lively 
exercise  of  it,  is  the  great  mean  of  preserving  and 
strengthening  it,  and  of  avoiding  these  dangers,  from, 
within  or  from  without,  which  threaten  the  decay 
of  it. 

These  things  shew,  that  as  the  affections  included  in 
divine  love,  arc  in  themselves  incapable  of  excess  ;  so 
they  are  the  chief  means  of  restraining  the  inordinacy 
or  excess  of  mens'  affections,  to  inferior  objects.  Mens' 
chief  affections  must  always  be  fixed  on  some  object  or 
other.  There  must  still  be  some  affections,  which  have 
the  sovereignty  in  the  heart.  If  mens'  chief  affection"? 
are  not  fixed  on  God,  they  must  be  fixed  on  some 
other  objects,  which  are  infinitely  below  him.  Dis- 
order and  confusion  in  the  prevalent  afiecrions  of  the 
heart,  must  necessarily  ensue  upon  such  a  preference 
of  the  creature  to  the  Creator.  It  is  in  vain  to  pretend 
to  remove  the  inordinacy  of  affections  to  other  objects, 
while  that  supreme  love  to  God,  to  which  these  other 
affections  should  be  subordinate,  is  neglected.     It  h 

E  e  2 


3J0  The  Scripture  Doctrine 

divine  love  that  restores  and  establishes  a  noble  order 
in  all  the  affections  of  the  soul.     It  is  divine  love  that 
establishes  inward   temperance  in   the  affections,  and 
maintains  the  sobriety  of  the  heart.     All  the  good  affec- 
tions included   in   it,  tend  to   restrain  these  irregular 
selfish  passions,   which  have  so  bad  influence,  both  oa 
mens'  practice,  and  on  their  judgment  and  understand- 
ing ;   the    more  violent  degrees  of  which  passions  so 
often  marr  the  exercise  of  reason.     Such  passions  oft- 
times  do  great  prejudice  by  an  excessive  application, 
and,  in   a   manner,  a    confining   of  mens'  thoughts  to 
some  one  object.     Divine  love  employs  the  mind  and 
heart,  about  all  that  beautiful  variety  of  useful  tlioughts 
and   actions,  which    are  necessary  in  the  practice  of 
universal  holiness.     Though  religion  is  called  the  one 
thing  needful,  yet,  that  one  thing  comprehends  a  great 
many  things  ;   yea,  all  the  things  by  which  we  should 
promote  the  glory  of  God,  the  good  of   society,  and 
the  perfection  of  our  natures.     That  unity  of  principle 
and  end,  which  takes  place   in   holy  affections  and  ac- 
tions, together  with  their   amiable  harmony  and  con- 
nexion, and  mutual  subserviency  to  one  another,  give 
them  an   unspeakable  advantage,  above   all  strong  af- 
fections towards  inferior  objects.     Corrupt  and  inor- 
dinate affections,  through  their  frequent  clashing  and 
interfering,  the  impossibility   of  satisfying   them,  the 
necessity  of  curbing  and  moderating  them,  the  difficulty 
of  this  where  that  affection,  which  is  the  source  of  true 
moderation  is  wanting,  and  on  various  other  accounts, 
have  an  evident  tendency  to  disquiet  and  perplex  the 
mind,  and  consequently,   to  darken  it.     The  tendency 
of  divine  love  is,  in  all  respects,  the  very  reverse  of 
this. 

All  these  things  shew,  that  as  divine  love  is  the 
highest  use  of  human  reason  and  understanding,  so  it 
has  the  greatest  tendency  to  the  true  improvement  and 
cultivating  of  it.  It  makes  n)en  truly  wise,  and  gives 
them  a  right  judgment  in  things  of  the  greatest  impor- 
tance. Inordmate  affections  are  the  greatest  enemies 
to  reason,  if  right  understood.  They  bribe  it  into 
their  corrupt  interests,  and  bias  it  against  evidence.* 


of  Divine  Grace.  331 

A  main  thing,  riierefore,  in  true  freedom  of  thinking 
and  reasioninor,  is  freedom  from  that  bias  of  wrong  af- 
fections.    If  this  cannot  be  had  without  the  prevalence 
of  the  contrary  good  aifections,  the  source  of  true  free- 
dom of  thought,  is  divine  love.     It  is  a  general  pro- 
perty of  the  strong  aifections,   that  they  have  a  natural 
influence  on  the  memory,  on  fixing  the  thoughts,  and 
qn  rendering  mens'  invention  more  fruitful.     But  dif- 
ferent  aifections  make  mens'  inventions   fruitful  in   a 
very  diiierent   manner,  according  to  the  good  or  bad 
Aature,  and  tendency  of  these    affections  themselves. 
The  mind  is  naturally  fruitful  in  these  thoughts,   which 
are  most   suitable  and  most  favourable  to  these  affec- 
tions, whichare  most  predominant.  These  things  shew, 
that  the  love  of  God,  and  that  love  of  truth  which  is 
implied  in   it,  have  a  manifold  advantageous  influence 
on  mens'  reasoning  faculties.     Divine    love   restrains 
these  perverse  aifections,  whichare  the  causes  of  wrong 
judgment,  and   of  delusion  every  day  ;   it   gives    the 
mind  a  freedom  from  the  most  hurtful  biases,   it  fixes 
the  attention,"  it  puts  the  mind  m  the  best  situation  for 
the  most  useful  inquiries,  it  makes  the  mind  fruitful  m 
the  thoughts  that  are  most  subservient  to  them,   it  re- 
conciles It  to  what  labour  and  application  may  attend 
them. 

It  is  proper  to  observe,  that  there  are  two  sorts  of 
reasoning,  on  things  that  relate  to  practice,   between 
"which  there  is  a  considerable  dilterence.     T   e  one  is, 
that  reasoning   which   is  designed  for  finding  out  the 
truth,  in  cases  where  men  as  yet  want  evidence,  and 
must  suspend  their  judgment.     The  otlier  is,^  t[iat  rea- 
soning which  is  designed  to  strengthen  good  affections 
and  purposes,  by  reflection  on  pi  oper  motives  of  the 
truth,  of  which  the  mind  has   already  a  well-founded 
persuasion.     As   to   the   first  sort   of  reasoning,  even 
where  divine  love  takes  place,  and  is  founded  on  a  just 
assent  to  the  most  essential  truths,  men  mav  have  oc- 
casion  for  such  inquiries,  and  find  them  attended  with 
difficulty.    The  frequent  diversity  of  sentiments  among 
the  best  men,  in  a  special  manner,  about  the  applica- 
tion  of  uncontested  general  rules  to  particular  cases, 


332  Tkt  Scriptitre  Doctrint 

puts  this  out  of  question.  In  such  cases,  it  is  neces. 
sary  to  avoid  a  blind  affection  to  one  side  of  a  ques- 
tion, before  a  man's  judgment  is  sufficiently  informed 
and  determined  on  good  grounds.  This  is  that  cool 
and  judicious  consideration,  which  is  so  requisite  in 
impartial  inquiry.  It  must  exclude  the  influence  of 
corrupt  affections,  because  they  tend  to  bias  the  mind 
against  evidence  ;  but,  for  the  same  reason  it  must  not 
exclude  the  influence  of  the  love  of  God,  than  which 
nothing  is  more  truly  subservient  to  the  search  of 
truth. 

But,  notwithstanding  the  usefulness  of  such  inquiries, 
it  would  be  manifestly  unreasonable  to  place  the  whole 
of  religion  in  them.  It  would  be  absurd  to  pretend 
that  all  devout  exercises  should  be  performed  with 
such  a  suspense  of  judgment,  as  these  inquiries  sup- 
pose. This  would  infer,  that  there  can  be  no  exercise 
of  divine  love,  founded  on  the  just  and  firm  belief  of 
divine  truths  ;  and  that  a  state  of  sincere  holiness  must 
be  a  state  of  perpetual  scepticism.  It  is  evident,  that 
this  would  cast  a  very  injurious  reflection  on  the  means 
God  has  given  us  of  knowing  his  will.  It  would  infer, 
that  they  are  so  obscure  and  defective,  that  mens*  be- 
lief can  never  be  fully  determined  on  good  grounds; 
and  that  the  right  use  of  reason  in  religion  is,  to  be 
"ever  learning,  and  never  able  to  come  to  the  know- 
ledge of  the  truth.** 

From  what  is  said,  it  is  evident,  that  the  lively  ex- 
ercise of  divine  love  and  joy.  has  the  greatest  connex- 
ion with  tlie  most  desirable  sedateness  and  composure 
of  mind.  When  men  oppose  sedateness  of  mind,  and 
lively  affections  to  one  another,  they  do  not  consider 
duly  the  great  disparity  between  these  irregular  affec- 
tions, which  should  never  be  introduced  into  devotion  ; 
and,  those  affections  which  belong  to  divine  love, 
which  are  essential  to  the  right  performance  of  devo- 
tion. What  has  been  said  above,  concerning  the  op- 
posite tendency  of  these  two  sorts  of  affections,  shews 
that  the  one  is  as  useful  in  order  to  due  composure  and 
serenity  of  mind,  as  the  other  is  hurtful  to  it.  Irre- 
gular affections  tend  to  darken  the  mind,  hinder  du€ 


of  Divine  Grace.  333 

attention  and  distract  the  thoughts.  The  very  re- 
verse ot  this  is  the  natural  result  of  divine  love,  and 
of  all  these  concomitants  of  it,  which  the  apostle  calls 
the  fruits  of  the  spirit  ;  joy,  peace,  long-suffering, 
gentleness,  goodness.  Whoever  believes  the  scripture 
account  of  future  blessedness,  must  own  that  it  is  a 
state  of  the  most  vigorous,  and  most  perfect  love  and 
joy,  in  the  most  perfect  serenity  and  tranquillity  To 
have  the  love  of  God  shed  abroad  m  our  hearts,  and  to 
be  filled  with  joy  and  peace  in  believing,  is  the  near- 
est resemblance  of  that  blessedness.  That  faith  which 
works  by  love,  is  a  faith  by  which  the  soul  and  con- 
science enter  into  rest,  Heh.  iv.  While  that  faith  and 
love  are  wanting,  and  M'liile  mens'  chief  affections  are 
such  as  cannot  be  satisfied,  and  must  be  controuled, 
there  can  be  no  durable  and  solid  rest  or  composure  cf 
mind. 

SECTION  VT. 

0/ various  general  properties,  common  to  the  best  devout 
a0^cciions,  zcilh  t/ie  other  affections  of  human  nature. 

AFTER  considering  the  distinguishing  excellen- 
cies of  the  affections  included  in  divine  love  j  it  is  use- 
ful to  consider  some  properties  which  are  common  to 
them,  with  other  devout  affections  ;  or  all  the  other 
affections  of  human  nature  in  general.  A  right  view 
of  tuis  matter,  is  of  use,  both  for  vindicatino-  the  im- 
portance  of  these  holy  affections,  and  for  farther  illus- 
tration of  their  peculiar  excellencies.  Some  general 
resemblances  between  them  and  other  affections  of  a 
very  different  kind,  are  sometimes  made  use  of  as  ar- 
guments against  two  very  important  points.  These 
things  are  improved  partly  against  the  usefulness  of  all 
devout  affections,  considered  in  themselves  general  ; 
partly  against  ascribing  any  of  them  to  divine  grace. 
Whatever  may  be  said  of  such  objections  otherwise, 
their  success,  on  the  minds  of  many,  makes  them  con- 
siderable. If  there  are  people  who  are  strongly  pre- 
judiced against  devout  affections,  it  is  not  to  be  won* 


334  The  Scripture  Doctrine 

dered  at,  that  this  should  bias  their  minds  in  favour 
of  any  appearance  of  arguments  against  them. 

The  general  resemblances  between  the  affections  in- 
cluded in  divine  love,  and  other  devout  affections,  are 
either  such  as  relate  to  the  means  of  exciting  them,  or 
the  effects  which  proceed  from  them.  As  to  the  first, 
it  is  sometimes  objected  that  the  same  natural  causes, 
which  are  means  of  exciting  human  affections  in  gene- 
ral, have  a  natural  influence  in  exciting  devout  affec- 
tions, and  that  both  in  good  and  bad  men,  as  well  as 
any  other  affections  whatever.  As  to  these  natural 
causes,  or  means  of  exciting  the  affections,  some  view 
was  taken  of  them  above.  The  primary  means  are, 
the  knowledge  and  due  consideration  of  proper  mo- 
tives. This  alone  seems  essential  and  necessary,  for 
exciting  the  affections  in  a  reasonable  manner.  But 
there  are  other  secondary  means,  which,  though  not  so 
absolutely  necessary,  as  attention  to  motives,  are  na- 
tural helps  subservient  to  it.  Such  as  the  advantageous 
proposal  of  them,  pathetic  discourse,  the  force  of  ex- 
ample, and  the  like. 

Some  people  seem,  to  imagine,  that  because  devout 
affections  are  excited,  both  in  good  and  bad  men,  by 
such  natural  causes  :  therefore,  none  of  them  ought  to 
be  ascribed  to  divine  supernatural  operation.  And 
again,  because  there  is  so  great  a  resemblance  between 
all  devout  affections,  as  to  the  manner  of  exciting 
them,  they  imagine  there  can  be  no  very  material  dif- 
ference in  the  affections  themselves.  Seeing,  there- 
fore, the  devout  affections  which  may  be  excited  in 
the  hearts  of  bad  m.en,  are  of  so  little  use  ;  they  think 
we  should  judge  the  same  way  of  all  devout  affections 
whatever,   without  exception. 

Such  objections,  sometimes  dazzle  the  minds  of  the 
inconsiderate,  and  of  those  who  are  strongly  prejudi- 
ced against  devout  affections.  In  order  to  shew  that 
they  are  of  no  force  against  the  affections  included  in 
divine  love,  it  is  sufficient  to  remove  the  ambiguity  of 
words,  and  to  make  some  reflections  on  things  that 
were  considered  formerly,  concerning  the  relation  be- 
tween the  efficacy  of  grace,  and  the  good  influence  of 
means. 


of  Divine  Grace*  335 

When  it  is  said,  that  all  sorts  of  devout  affections  are 
excited  by  natural  causes  or  means,  this  may  be  under- 
stood in  two  difFerent  meanings,  between  which  there 
is  a  very  important  disparity.  The  meaning  may  be, 
either  that  the  production  of  such  effects  is  wholly 
owing  to  these  means  ;  or,  that  these  means  have  a 
real  influence  on  them.  In  the  first  meaning  of  the  ex- 
pressions, when  the  eiBcacy  of  means  is  made  an  ob- 
jection against  the  efficacy  of  grace,  it  is  a  begging  the 
question.  To  say  that  all  sorts  of  devout  affections, 
are  wholly  owing  to  natural  causes,  and  that,  there- 
fore, none  of  them  should  be  ascribed  to  divine  grace, 
is  not  reasoning,  but  naked  assertion.  The  various 
evidences,  from  scripture  and  experience,  against  that 
assertion,  were  considered  at  large  above. 

As  to  the  other  more  large  meaning,  namely,  when 
all  that  is  pretended  is,  that  the  natural  causes  or  means 
above-mentioned  and  the  like,  do  really  contribute  to 
all  sorts  of  devout  affections,  this  is  no  objection  against 
the  necessity  or  efficacy  of  divine  grace.  To  set  this 
matter  in  a  due  light,  it  is  useful  to  consider  the  fol- 
lowing things. 

In  the  first  place,  the  efficacy  of  grace,  and  the  good 
influence  of  motives,  and  other  means,  are  no  way 
inconsistent.  The  end  of  divine  grace  is  not  to  render 
motives  and  other  means  useless,  but  to  make  them 
effectual.  And,  therefore,  when  the  good  dispositions 
and  affections,  included  in  divine  love,  are  produced 
and  excited  ;  they  may  be  indeed  the  effects  of  the 
things  above-mentioned,  as  subordinate  means,  while 
this  does  not  hinder  their  being  the  eflfects  of  divine 
grace  as  the  principal  cause. 

In  the  next  place,  it  is  proper  to  observe,  that  the 
natural  means  of  producing  good  affections,  operate 
variously  on  different  persons,  according  to  the  pre- 
vious rooted  dispositions  of  their  hearts.  The  diver- 
sity of  mens*  inward  prevalent  dispositions,  may  make 
the  same  motives  and  other  means,  have  the  most  dif- 
ferent effects  in  the  world,  on  different  persons.  This 
is  so  evident  from  reason  and  experience,  that  it  is 
Hot  needful  to  insist  upon  it.     It  is  well  known  that 


356  7%«  Scripture  Doctrine 

tfie  same  instructions  and  persuasives,  which  are  means 
of  producing  the  best  effects,  on  well  disposed  minds, 
may  be  abused  by  people  of  the  most  perverse  dispo- 
sitions, to  the  worst  purposes,  Rom.  vii. 

If  there  may  be  a  vast  disparity,  in  the  effects  of 
the  same  motives  or  other  means,  on  different  dispo- 
sitions ;  even  where  there  is  no  immediate  divine  ope- 
ration ;  much  more  must  this  be  the  case,  where  such 
operation  is  interposed.  The  same  mstructions  and 
motives,  which  in  the  minds  of  some,  only  produce 
the  common  good  affections  formerly  described,  may, 
by  God*s  blessing,  produce  and  strengthen  in  others, 
the  excellent  dispositions  and  aiVections  included  in  di- 
vine love.  While  they  excite  in  some,  only  admira- 
tion, good  general  desires  of  e':;caping  future  punish- 
ment, and  of  obtaining  future  blessedness,  they  may 
in  the  hearts  of  others  produce  the  chief  things  where- 
in true  holiness  consists :  they  may,  through  the  ethcacy 
of  divine  grace,  change  the  heart,  by  sanctifying  it  •, 
or,  through  renewed  supplies  of  the  same  grace,  pro- 
mote and  advance  so  blessed  a  change. 

The  same  truths  may  be  considered  as  motives  to 
different  good  affections  and  actions  The  great  doc- 
trines of  religion  are  motives  to  divine  love,  and  uni- 
versal holiness.  They  are  also  motives  to  these  other 
common  good  affections  which  come  short  of  it.  True 
holiness  does  not  exclude  these  other  affections.  It 
includes,  it  directs,  it  purifies,  and  strengthens  them. 
It  necessarily  includes  them  ;  it  makes  men  earnestly 
desire  future  happiness  :  but  not  in  a  mere  general  and 
confused  way  :  it  makes  men  fix  their  chief  desires  on 
God,  and  place  their  chief  happiness  in  him.  The  na- 
tural efficacy  of  motives,  ofttimes  produces  these  com- 
tnon  affecnons,  without  divine  love  ;  and  rests  there, 
without  rising  higher.  Tiie  end  of  divine  grace,  is  as 
it  were,  to  complete  the  good  inlluente  of  motives  :  to 
make  them  effectual  for  the  chief  purposes  to  whicii 
they  are  subservient  :  and  to  make  them  successful 
means  of  producing  the  divine  image,  and  of  promo- 
ing  it.  Tliese  things  necessarily  imply  the  implant- 
ing of  divine  love  in  the  soul,  and  the  lively  exercise 
of  it. 


6f  Divine  Grace.  337 

From  what  is  said,  it  appears  tliat  a  general  resem- 
blance, as  to  the  means  of  excitintj  mens'   aflcction«;, 

■'  CD  7 

does  not  disprove  an  essential  disparity  in  the  aftecuons 
themselves,  that    are    produced   or    excited    by    these 
means.     The  sui€ciency  of  natural   causes   to  produce 
various  other  affections,  does  not  prove  their  sufficien- 
cy to  produce  those  included  in  Love  to  God  with  the 
whole   heart.     There  is  so   vast  a   disparity  betwee-i 
these    different   effects,  that  there    is   no  just  arguinT" 
from  the  one  to  the  other.     The  power  of  corruption 
and  depravity  shews  our  need  of  the  power  of  divine 
grace,  to  produce   and  promote  sincere  divine  love. — 
The  sufficiency   of  means  to  produce   other  aifection?, 
does   not   disprove  the  power  of  depravity,  but  is  ra- 
ther a  confirmation  of  it.     It  is  a  strong  confirraatioa 
of  its  power,  that  it  defeats  so  many  promising  good 
impressions.     It  shews  that  the  efficacy  of  inward  per- 
verseness  is   very  considerable,   when  men  may  be  so 
deeply  affected,  and  so  sensibly  touched,  with  the  chief 
persuasives  and  motives  to  their  duty,   without  a  cor- 
dial compliance   witli  it.     There  is  a  great  difference 
between  transient  impressions  of  motives,   and   a  tho- 
rough  compliance  with  the  true    end  of  them.     But 
these  impressions  are  in  themselves  of  a  good  tendency  ; 
and  it  is  the  power   of  depravity   that  makes  them  so 
transient  and  ineffectual  a?  they    are.     These  things 
shew,  that  the  sufficiency  of  means  for  other  purposes, 
and  their  subserviency  to  the  good  dispositions  inclu- 
ded in  true  holiness ;   cannot  disprove  our  need  of  di- 
vine grace,  for  producing  such  dispositions  and  affec- 
tions, and  for  the  suitable  vigorous  exercise  of  them. 
Though  whatever   disproves   the   self-sufficiency  of 
motives,   and  other  means,  proves  our  need  of  divine 
grace  ;   the   efficacy  of  grace  does    not  take  away  the 
necessity  or  usefulness  of  means.  The  principal  means, 
as  was  observed   above,  of  good  dispositions,  are  the 
knowledge,  the    belief,    and   consideration   of  proper 
motived.      Divino  love  necessarily  supposes  the  belief 
of  those  divine  truths,   which  are  the  cliief  motives  to 
it.     It  implies,  in  its  very  nature,  a  prevalent  propen- 
sity to  the  actual  consideration  of  them  ;  and  such  con*. 

F  f 


o38  The  Scripture  Doctrine 

sideration  is  necessarily  implied  in  the  actual  exercise 
of  that  good  affection. 

These  things  shew,  that  true  holiness  necessarily 
implies  a  disposition,  to  the  active  use  of  the  means  of 
it.  And  as  motives  are  the  principal  means  of  it,  a 
suitable  impression  of  them  rooted  in  the  soul,  is  a  main 
thing,  vt'herein  true  holiness  consists.  This  shews  how 
unreasonable  it  is,  in  considering  the  efficacy  of  grace, 
and  of  motives,  or  other  means,  to  make  these  things 
clash  and  interfere,  between  which  there  is  so  evident 
a  consistency  and  harmony.  The  groundless  imagina- 
tion of  an  inconsistency  in  these  things,  is  a  main  source 
of  the  objections  which  embarrass  the  subject  in  view. 
What  has  been  alr.eady  said,  shews  on  what  principles 
the  force  of  such  objections  must  depend.  Some  of 
them  are  built  upon  this  supposition,  that  if  an  all- 
seeing  God,  who  knows  our  hearts,  knows  that  the 
mere  proposal  and  consideration  of  motives,  and  other 
means  of  holiness,  will  not  of  themselves  be  effectual  ; 
he  will  not  make  the  use  of  such  means,  on  our  part, 
necessary  for  that  end.  This  is  manifestly  a  very  un- 
reasonable imagination.  It  is  evidently  agreeable  to 
God's  perfections,  that  the  offers  and  operations  of  his 
grace,  should  be  suited  to  our  necessities.  It  is  ne- 
cessary for  us  to  be  holy,  and  to  be  beholden  to  the 
grace  of  God  for  that  end.  But  this  makes  it  no  way 
necessary  for  us  to  be  made  holy,  without  the  use  of 
means. 

Some  of  the  objections  in  viev/  are  built  on  this  posi- 
tion, that  if  the  Spirit  of  God  make  men  holy,  he  must 
do  it,  without  disposing  them  to  the  habitual  conside- 
ration of  the  motives  to  holiness  ;  at  least,  not  in  order 
to  the  exciting  of  the  holy  dispositions  which  are  inclu- 
ded in  divine  love,  or.which  have  a  connexion  with  it. 
This  is  a  position  that  contradicts  itself.  It  implies, 
that  if  the  Spirit  of  God  is  the  Author  of  all  holiness, 
he  is  not  the  Author  of  some  of  the  most  essential  parts 
of  It.  A  smcerc  disposition  to  consider  the  motives  to 
divine  love,  and  to  use  all  proper  means  of  the  lively 
exercise  of  it,  is  both  an  essential  part  of  holiness,  and 
h;^s  a  powerful  influence  on  all  the  other  parts  of  it. 


of  Divine  Grace.  239 

These  things  shew,  that  the  influence  of  means  is  no 
just   objections   against    the  efficacy  of  grace.     They 
shew,  therefore,  that,  though  the  use  of  the  same  means 
may  excite  the  holy  alFections  included  in  divine  love, 
an<i  other  affections  of  an  inferior  sort  ;   this   does  not 
hinder  a  vast   disparity,  no:   only  in  these  affections 
themselves,   but  also  in  the  manner  of  their  production. 
The  external  means  may  be  the  same.     Mens*  inward 
meditations  may  be  on  the  same  moving  subjects.     But 
there  is  a  difference  between  what  is  wholly  the  natu- 
ral  production  of  means  themselves,  and  what  is  the 
effect  of  divine  grace  operating  by  tliem.     There  is  a 
difFereuce  between  the  natural  and  intrinsic  efiicacy  of 
means,  opcratinp'  suitably  to  the  previous  dispositionsof 
mens'  hearts  ;   and  the  efficacy  of  means,   when  divine 
operation  rectifies  the  inward  dispositions  of  the  heart, 
and  gives  to  means  and  endeavours,  that  good  success 
which  inherent  depravity  or  infirmity  would  otherwise 
hinder. 

When  people  imagine  that  the  use  of  meani^,  or  ac- 
tivity and  diligence  in  the  use  of  them,  clashes  with 
the  reality  of  divine  operation,  they  so  far  go  into 
one  of  the  most  unreasonable  branches,  of  what  the 
body  of  Christians  reckon  the  enthusiasticai  scheme  of 
religion,  namely,  that  if  God  act  on  mens'  minds,  men 
themselves  must  cease  to  act  ;  or  that  they  must  for- 
bear the  use  of  means,  till  they  find  some  previous 
impulse  exciting  them  to  It. 

They  who  do  not  own  the  doctrine  of  grace,  must 
own,  that  if  divine  grace  were  needful  and  real,  it 
would  not  hinder,  but  excite,  activity  and  diligence  in 
all  good  endeavours  ;  and  that  it  is  suitable  to  the  di-- 
vine  perfections,  that  if  divine  grace  were  bestowed, 
it  should  be  bestowed  in  such  a  manner  as  to  encour- 
age diligence. 

It  is  a  main  source  of  error  in  general,  that  men 
frequently  confound  things,  between  which  there  are 
the  most  substantial  difference,  because  of  some  re- 
semblances of  less  consequence.  It  is  thus,  that  some 
people  strengthen  their  prepossessions  against  all 
piety,  because  of  the  resemblances  of  it,  that  are  found 


34.0  The  Scripture  Doctrine 

in  hypocrites.  It  is  evidently  a  delusion  and  self-deceit 
of  the  same  kind,  when  men  despise  all  devout  affec- 
tions in  general,  these  included  in  divine  love  not  ex- 
cepted, because  of  some  kind  of  resemblance  between 
all  the  affections  of  human  nature  in  general.  The 
view  that  was  taken  before  of  the  difference  between 
true  holiness,  and  false  appearances  of  it,  shews  that 
that  difference  is  the  most  important  and  the  most  es- 
sential difference  in  the  world.  The  name  and  general 
notion  of  affections,  are  applicable  to  the  best  and  to 
the  worst  things,  the  heart  of  man  is  capable  of.  The 
best  and  the  worst  dispositions  or  emotions  of  the  heart, 
are  called  affections,  as  the  most  useful  truths,  and  the 
most  hurtful  practical  errors  in  the  judgment,  are  cal- 
led principles.  Some  general  properties  may  be  af- 
firmed of  all  sorts  of  principles,  as  well  as  of  all  sorts 
of  affections.  The  natural  means  of  producing  or  con- 
firming principles,  are  real  or  seeming  arguments  ;  as 
the  natural  means  of  exciting  affections  are  suitable 
motive^-,  which  are  indeed  arguments,  relating  not 
not  merely  to  the  reality,  but  to  the  goodness  of  cer- 
tain object?,  or  the  contrary.  Notwithstanding  such 
general  resemblances,  as  it  is  absurd  to  annihilate  the 
difference  between  truth  and  falsehood,  in  mens'  prin- 
ciples, it  is  no  less  absurd  to  annihilate  the  differences 
formerly  considered,  in  mens' affections.  It  cannot  be 
justly  objected  against  this  illustration,  that  the  same 
evidence  produces  the  same  principles.  The  strong- 
est evidences  of  the  most  useful  truths,  are  ofttimes 
considered,  with  some  attention,  without  begetting 
persuasion.  Sometimes  men  may  consider  such  evi- 
dences, and  then  do  their  utmost  to  refute  them. — 
Sometimes  these  evidences  procure  assent  to  some  good 
c  nclusions,  while  the  most  important  conclusions,  de- 
ducible  froin  them,  are  not  admitted.  There  is  a  re- 
semblance between  the  various  success  of  the  evidences 
of  the  truth,  and  of  the  motives  to  holiness.  Some- 
times such  motives  are  heard  and  considered  with  some 
attention,  and  at  the  same  time,  with  strong  aversion 
and  disgust.  Sometimes  they  excite  these  inferior  good 
affections,  wliich  were  formerly  described,  while  the 
main  design  of  them  is  not  complied  with. 


of  Divine  Grace.  341 

The  reasonings  which  have  been   insisted  on,  con- 
cerning the  influence  of  means,  or  of  natural  causes, 
on  all  sorts  of  devout  affections,  serve  equally  to  vin- 
dicate the  two  important  pomts,  formerly  mentioned, 
concerning  the  holy  affections  included  in  divine  love  : 
namely,    the   great   importance   of   these   attainments 
considered   in   themselves,   and    the    reasonableness  of 
ascribing  them  to  divine  grace.      But  there  are  various 
things  which  make  it  needful  to  consider  this  influence 
of  natural  causes,  on  mens'   devout  affections,  some- 
what   more    particularly.     It    is  a    theory,  in    which 
there  has   been  a  good  deal    of  philosophizing  against 
serious    piety,  or    afi'ectionate    devotion.     But    when 
duly  considered,   it  is   of  manifold  use  for  better    pur- 
poses.    It  is  of  use   for  vindicating  piety,   and  for  un- 
folding the  delusions  of  self-deceit,   in  false  pretences 
to  it.      it  is  owned,  on  all  hrinds,  that  there  are  various 
causes   and  helps  in  the  nature  of  things,   which   are 
subservient    to  devout  alfections,   especially   to   divine 
love.     It  is  of  importance  to  consider,  whether  this  be 
a  just  objection  against  such  affections,  or  an  argument 
for   them  :   and   whether  or  not,  the  philosophy  that 
subtilizes  so  much  against   devout    affections,   without 
any  due  restriction,  reflects  dishonour,  not  merely  on 
the  corruption  of  nature,  but  on  nature  itself.     On  the 
other  hand,  it  is  owned  by  all  parties,  that  men  may 
impose  on  themselves  and  others,  by  devout  fervours, 
which  either  come  short  of  holiness,  or  are  even  of  an 
opposite  nature  and   tendency.     A   right   view  of  the 
natural  causes,  which  have  an  influence  on  strong  fer- 
vours of  affection,  is  of  manifest  use,  for  due  caution 
ao;ainst  so  hurtful  delusion. 

Before  we  enter  on  the  more  particular  considera- 
tion of  the  natural  causes  in  view,  it  may  not  be  im- 
proper to  observe  a  remarkable  inconsistency,  in  the 
reasonings  of  many  people,  against  devout  affections, 
as  the  mere  product  of  such  causes.  Many  people,  who 
object  against  such  attainments,  as  the  effects  of  ope- 
rations that  are  merely  natural,  are  against  all  opera- 
tion that  is  supernatural.  It  might  be  expected  that- 
such  people  would  never  make  it  an  objection,  against 

F  f  2 


s?  'The  Scripture  Doc(rine 

the   goodness  or  excellency  of  any  effect,  that  it  is  a 
mere  natural  efficacy  that  produces  it.     According  to 
them,  this  must  be  the  case,  as   to  all  the  noblest  at- 
tainments, in  the  minds  or  hearts  of  the  best  of  men. 
It  is  very  unreasonable  in  any  people  to  maintain,   that 
nothing  can  be  of  importance,  that   proceeds    merely 
from  tiie  natural  efficacy  of  second   causes.     But  that 
principle   is  chiefly   unreasonable,  in   people   who  ac- 
knowledge no  other  efficacy  on  mens'  hearts,  but  that 
alone.     If  such  efficacy  is  no   objection  against    other 
valuable  attainments,  and  if  they  are  not  to  be  the  less 
esteemed,  because  they  are  the  effects  of  mere  natural 
causes  or  natural  powers  ;   it  is   manifest  partiality  to 
make  such  a  manner  of  production  an  objection  against 
-all   devout  affections  :   especially,  against   the  noblest 
affection  of  the  soul,  fixed  on  the  noblest  object. 

These  things  are  so  obvious,  that  though  people 
sometimes  argue,  not  only  against  the  divine  origin, 
but  even  against  the  importance  of  any  strong  devout 
affections,  on  pretence  that  they  may  be  accounted  for 
from  natural  causes  ;  yet,  it  seems  reasonable  to  un- 
derstand such  objections  with  some  restriction.  The 
meaning  of  them  seems  to  be  this,  that  devout  affec- 
tions are  of  little  or  no  importance,  not  merely  because 
they  are  the  effects  of  natural  causes,  but  because  they 
are  the  effects  of  such  causes,  even  in  the  hearts  of 
Wicked  men  :  and  that  these  must  be  inconsiderable 
attainments,  which  may  be  produced  in  mens'  hearts, 
without  any  changing  of  their  hearts  to  the  better. — 
When  the  objections  in  view  are  understood  in  this 
meaning,  a  sufficient  answer  to  them  is  contained  in 
the  description  formerly  given,  of  the  vast  disparity 
between  different  sorts  of  devout  affections.  That  de- 
scription proves,  that  to  argue  from  some  particular 
sons  of  devout  affections,  to  all  sorts  of  them  in  gene- 
ral, without  exception,  is  contrary  to  the  most  evident 
and  incontested  rules  of  just  reasoning. 

In  considering  the  particular  natural  causes,  which 
have  a  tendency  to  excite  devout  affections,  that  which 
deserves  to  be  chiefly  inquired  into,  is  strong  attention 
lo  proper  motives.     The  native  tendency  of  strong  at- 

i 


of  Divine  Grace.  3^43 

tention,  affords  various  arguments  in  favour  of  vigo- 
rous affections  towards  objects,  of  the  greatest  excel- 
lency in  themselves,  and  of  the  greatest  importance  to 
us.  There  is  probably  no  controversy,  vvhetner  seri- 
ous and  steady  attention  to  such  things,  or  the  contra- 
ry, thoughtlessness  and  inconsiderateness  ab.jut  them, 
be  most  subservient  to  true  wisdom.  The  same  things, 
which  are  the  chief  motives  to  devout  affections,  are 
the  chief  motives  to  all  good  actions.  If  attentive  con- 
sideration of  these  things  be  a  natural  cause,  which 
has  a  tendency  to  lively  devout  affections  ;  the  useful- 
ness of  the  cause,  is  a  good  argument  for  the  useful- 
ness of  the  effect.  This  way  of  reasoning  is  evidently 
founded  on  a  general  principle,  on  which  the  most  sa- 
tisfying arguments  are  founded  in  other  cases  ;  name- 
ly, that  if  the  natural  causes  which  have  a  direct  ten- 
dency to  produce  any  effect  are  good  and  useful,  the 
effect  itself  must  be  so  likewise.  This  shews,  that  in- 
stead of  its  being  a  just  objection  against  devout  affec- 
tions, that  they  are  naturally  excited  by  attentive  con- 
sideration, it  would  rather  be  a  more  plausible  objec- 
tion against  them,  if  they  were  excited  ordinarily  any 
other  way. 

It  was  observed  before,  that  mens'  natural  power 
of  exciting  several  common  good  affections,  does  not 
disprove  their  need  of  divine  grace,  to  produce  and  ex- 
cite divine  love.  But  though  mens'  power  of  atten- 
tive consideration,  in  order  to  excite  some  good  affec- 
tions, does  not  take  away  their  need  of  that  superior 
power  ;  yet,  the  use  of  such  serious  consideration, 
with  application  to  God  for  his  blessing,  is  of  such  im- 
portance, and  oi  so  good  tendency,  thai  it  is  necessary 
to  vindicate  it  from  objections,  founded  on  the  bad  use 
of  it,  and  artificial  imitations  of  it.  The  interest  of 
true  piety  requires  the  vindication,  not  only  of  divine 
love,  but  also  of  earnest  desires,  and  other  devout  af- 
fections, that  quicken  mens'  endeavours  after  it.  And 
whatever  be  said  of  mens'  power,  of  exciting  some 
such  affections,  by  strong  attention,  it  is  certain  that 
the  use  of  that  power,  is  a  thmg  to  which  too  many 
have  a  strong  backwardness,  that  does  not  need  to  be 
fortified  by  arguments. 


344  The  Scripture  Doctrine 

It  is  incontested,  that  mens'  power  of  exciting  their 
affections,  by  attention  to  motives,  is  ofttimes  abused, 
to  very  bad  or  very  useless  purposes.  By  strong  at- 
tention to  those  things,  that  are  inducements  to  irre- 
gular affections,  these  corruptions  are  more  and  more 
strengthened.  Sometimes  men  may  employ  all  the 
force  of  attention  they  are  masters  of,  for  exciting  fic- 
titious and  artificial  emotions,  either  about  religious 
subjects  or  other  things,  merely  to  amuse  and  deceive 
others,  and  to  procure  their  applause.  Sometimes 
people  may  be  very  deeply  affected  with  things  they 
know  to  be  fabulous ;  and  desire  to  be  so  affected,  not 
out  of  any  love  to  the  objects  which  occupy  their 
thoughts,  which  they  know  to  have  no  being,  but  out 
of  love  to  the  amusement  produced  by  raising  the  pas- 
sions. There  are  methods,  by  which  some  people,  no 
doubt,  acquire  a  peculiar  dexterity,  in  raising  such 
fictitious  passions  in  them.selves  and  others.  There  is 
no  ground  to  doubt,  but  such  dexterity  may  extend  to 
all  sorts  of  objects,  that  are  fit  to  excite  the  affections. 
It  is  a  just  commendation  of  the  objects  of  Christian 
faith,  that  there  are  no  objects  in  the  world,  which, 
considered  in  themselves,  are  so  capable  of  exciting 
the  most  delightful  affections  of  the  soul.  There  is  the 
less  ground  to  wonder,  if  men  who  are  intent  upon 
such  fictitious  and  artificial  affections,  about  objects  of  so 
elevating  a  tendency,  for  the  unworthy  purposes  above- 
mentioned,  may  acquire  some  faculty  that  way.  But 
if  such  intention  in  devout  exercises,  be  a  heinous  con- 
tempt of  the  Deity,  the  more  enormous  this  evil  is  in 
itself  J  the  more  enormous  is  the  malignity  of  charging 
any  persons  with  it  groundlessly.  Christian  diarity 
and  candour,  should  incline  us  to  suppose,  that  exter- 
nal signs  of  inward  affection  are  real,  and  that  where 
no  remarkable  signs  of  that  kind  appear,  there  may  be 
affectionate  devotion  in  mens*  hearts  notwithstanding. 
If  we  must  form  any  judgment  of  the  sincerity  of  oth- 
ers in  devotion,  as  we  should  incline  to  the  charitable 
side,  it  would  be  very  unreasonable  to  confine  our 
charity  to  those  who  appear  least  serious. 

Some  people,  when  they  consider  how  men  may  ex- 


of  Divine  Grace.  345 

cite  in  themselves,  artificial  and  fictitious  fervours, 
imagine  they  have  discovered  mighty  objections  against 
the  importance  of  devout  affections.  But  it  should  be 
remembered,  that  dexterous  mimics  can  imitate  the 
most  amiable  good  affecti(  ns  towards  men,  as  well  as 
devout  affections  towards  God.  They  can  imitate  the 
joys  and  sorrows  of  the  most  tender  parents,  and  most 
generous  patriots,  and  counterfeit  the  good  affections, 
which  men  should  have  to  their  families  and  their 
country.  But  these  affections  are  not  the  less  com- 
mendable, or  the  less  important,  because  they  may  be 
imitated.  It  is  because  these  affections,  where  they 
are  real,  are  so  amiable  and  praise-worthy,  that 
men  who  want  them,  seek  favour  and  applause,  by  ar- 
tificial imitation  of  them.  If  it  is  not  a  just  objectioD 
against  any  good  affection  towards  men,  that  there  may 
be  artificial  imitations  of  it  ;  it  is  evident  partiality  to 
make  it  an  objection  against  devout  affections  towards 
God.  Whatever  resemblance  tiiere  mav  be  between-, 
artificial  emotions,  and  those  which  flov  from  sincere 
affections  rooied  in  the  soul  ;  it  is  a  resemblance  that 
is  consistent  wirb  a  very  important  disparity.  It  is 
true,  that  there  is  not  such  disparity  in  outward  signs. 
To  pretend  that  there  should,  is  to  pretend  that  out- 
ward signs  should  make  the  hearts  of  other  men,  as  it 
were,  transparent  to  us.  It  is  necessary  for  us  to 
search  our  own  hearts,  but  it  is  not  necessary,  nor  fit 
we  should  have  access  to  discern  the  hearts  of  others  ; 
as  we  would  not  think  it  very  desirable,  they  sb.ould 
discern  all  that  passes  in  ours.  But  of  tnese  things,, 
more  fully  afterwards,  in  treating  of  the  natural  ef- 
fects of  strong  affections,  after  considering  the  means 
of  exciting  them. 

When  we  consider  the  frequent  abuse  of  mens'  pow- 
er of  exciting  their  affections,  we  should  remember 
that  in  all  other  cases,  the  abuse  of  things,  that  are  in 
themselves  useful  and  necessary,  is  acknowledged  to 
be  no  just  objection  against  the  due  use  of  them  ;  but 
rather  an  argument  for  it.  Unless  we  adhere  to  this, 
we  may  plead  for  laying  aside  the  use  of  all  the  pow- 
ers and  faculties  of  human  nature.     As  all  evil  is,   one 


340  The,  Scripture  Doctrine 

way  or  other,  the  abuse  of  good,  and  all  moral  evil 
consists  in  the  abuse  of  some  good  natural  powers,  or 
some  perverseness  that  tends  to  such  abuse  ;   so  it  is  a 
common  and  no  less  just  observation,  that  the  abuse  or 
corruption  of  the  best  things  is  the  worst.     If  the  rec- 
titude of  our  affections,  the  due  exercise  of  them,  and 
of  all  the  active  powers  of  the  soul  in  subserviency  to 
them,   were  not  of  the  highest  importance  ;   the  abuse 
of  these  things  would  not  be  so  odious,  nor  so  hurtful 
as  it  is.     When  people   object  against  mens'  power  of 
exciting  their  affections,   by  attention  to  motives,   be- 
cause  that  power  is  abused  in  exciting  such  affections 
as  are  very  trifling  or  hurtful  ;   they  may,  with  equal 
reason,  despise  mens'  power  of  acquiring  and  strength- 
ening habit?,   by  repeated  acts,   because  that  power  is 
subject  to  the   like  abuses.     This   is  not  a  blaming  the 
corruption  of  nature,  but  nature  itself,  and  a  blaming 
the  very  m.ain  things  in  that  noble  structure.     These 
p-Owers,  which  are  so  much  neglected  or  abused,  would 
take  place  in  human  nature,  though  it  were  perfectly 
free  of  all  moral  evil  ;  and,  it  is  indeed  in  such  a  state, 
that  they  siiould  be  exerted,  even   with  the  greatest 
vigour.     Next  to  the  capacity  of  divine  love  and  joy, 
to  which,  all  the  powers  of  the  soul  should  be  subser- 
vient ;   there   is  not  a  nobler  facultv  in   the  frame    of 
intelligent  creatures,  than  the  power  of  knowing  the 
motives  and  grounds  of  these  excellent  affections,  and 
of  serious  consideration  of  them.     It  was  observed  be- 
fore, how  effectually    depravity  hinders  such  conside- 
ration, and  defeats  the  good  tendency  of  such  motives, 
even  when  considered.     Serious  consideration  and  re- 
flection, on  such  perverseness,  suggests  strong  motives 
to  earnest  desires  after  that  divine  grace,  that  gives 
sinners  new  hearts.     But  when  such  serious  considera- 
tion  itself,  at  least  serious  consideration,  in  order  to 
excite  suitable   affections,  is  the  object   of  mens'  con- 
tempt, they   take    the  most  effectual  method  to  avoid 
strong  affections  towards  God   and  religion  ;  and  it  is 
then  they  are  most  destitute  of  any  proper  preserva* 
tive,    against  strong  affections  of  a  different  kind. 
In  considering  the  abuse  of  useful  powers,  it  should 


of  Divine  Grace,  347 

be  remembered,  that  natural  povvers,  and  the  natural 
laws  which  regulate  their  efficacy,  are  the  effects  of 
supreme  goodnesss  and  wisdom.  This  is  the  more  evi- 
dent, the  more  carefully  men  inquire  into  these  laws, 
which  regulate  the  connexion  between  causes  and  ef- 
fects, in  the  minds  and  hearts  of  reasonable  creatures. 
The  connexion  between  causes  and  effects,  by  shewing 
the  connexion  between  the  mea'is  and  the  end,  directs 
us  to  the  right  improvement  of  our  active  powers,  in 
pursuing  the  best  ends,  by  the  fittest  means.  No  at- 
tainments are  more  desirable  than  good  habits,  and 
€specia'ly  good  affections.  Such  attainments  are  the 
true  end  of  the  laws  of  nature,  which  give  such  effi- 
cacy to  repeated  acts,  and  intense  meditation,  or  seri- 
ous consideration.  The  end  of  the  structure  of  our 
nature,  as  a  divine  workmanship,  is  lo  make  us  active 
in  attaining  and  strengthening  good  habits,  and  good 
ections.  It  is  the  corruption  of  nature  that  makes 
men  abuse  their  good  faculties,  in  subserviency  to  evil 
habits,  and  evil  affections.  Alienation  from  God  and 
holiness,  implies  an  aversion  from  the  due  use  of  our 
best  faculties.  It  has  introduced  manifold  abuses  of 
them.  But  there  is  not  one  of  these  abuses  af  them, 
which,  if  seriously  reflected  on,  does  not  suggest  strong 
incitements,  to  a  vigorous  improvement  of  them,  to 
the  contrary  good  purposes. 

If  mens'  natural  power,  of  exciting  their  affections, 
by   strong  attention,  be  ofttimes  abused  by  strong  at- 
tention to  the  incentives  of  corrupt  and  irregular  pas- 
sions ;  this  shews  the  necessity  of  greater  attention  to 
the  pr-oper  motives  of  good  and  righteous  inclinations. 
If  men  are  ofttimes  deeply  affected  with  things   they 
know  to  be  fabulous,   this  should  make  us  ashamed,  if 
we  are  not   deeply  affected,  with  things  we  know  to 
be  true,  and  at  the  same  time,  of  the  greatest  impor- 
tance.    If  designing  men,  can  raise  in  themselves,    arj 
tificial  passions,  about  religious    objects,  without  any 
sincere   love   to  them,  merely  for  low  and  unworthy 
ends  ;  this  should  stimulate  us  to  endeavour  after  deeper 
impressions,  of  the  same  objects,  for  the  most  excel- 
lent purposes. 


348  Tht  Scripture  Doctrine 

In  the  case  of  artificial   devout  affections,  that  for 
which  men  are  to  be  blamed,  is  not  their  intense  me- 
ditation on  objects  of  faith  ;  it  is  not  their  being  deep- 
ly affected  with  these  things  ;   it  is  not  their  being  ac- 
tive in  exciting  their  affections  ;   if  the  object  of  their 
meditation  be    truth,   the  fault  of  their   affections  lies 
chiefiy  in  unv^  orthy  and  corrupt  intention.      We  should 
endeavour  to  be  more  sincere  than  they,   but  not  more 
formal.     We  should  avoid  their  hypocritical  intention, 
but   not  their  attentive  meditation.     When  such  men 
contmue  in   their   wickedness,  notwithstanding   their 
•strong  attention  to  the  motives  to  holiness  ;   their  me- 
ditation, their  attention,  their  affections,  aggravate  their 
guilt.     This  would  not  be  the  case,  if  their  attention 
and  their  affections  were  not  in  themselves  of  a  good 
tendency,  notwithstanding  the  wrong  ends  they  pro- 
pose by  them.     Whatever  be  mens'  intentions  in  con- 
sidering divine  truths,  or  the  motives  to  holiness  ;  the 
more  antentively  they  consider  these  things,  and   the 
more  strongly  they  are  affected  with  them  ;  the  more 
inexcusable  are  they  in  not  complying  with  them. 

These  things  shew,  that  if  some  men  are  active,  in 
exciting,   in  themselves  or  others,  corrupt  and  artificial 
affections,  this  is  no  objection  against  vigorous  activity 
in  endeavouring  after  better  attainments,  and  for  bet- 
ter purposes.  Artificial  devout  attainments,  are  neither 
just  objections,  against  the  affections  included  in  divine 
love,  nor  yet  against  other  good  affections,  which  im- 
ply some  desire  and   endeavour   after    it.     All    these 
persons,  whose  attainments  come  short  of  divine  love, 
are  not  equally  perverse.  Those  are  most  perverse,  who 
in  their  devout  exercise,  intend  to  deceive  others,  and  to 
procure  their  applause,  or  some  such  other  unworthy 
end.    Others,  without  any  design  of  imposing  on  their 
fellow-creatures,  may  deceive   themselves,  in   mista- 
king their  attainments  for  divine  consolations,  or  true 
holiness,  while  they  are  only  false  appearances  of  these 
things.     Of  all  who  want  true  holiness,  those  are  least 
in  danger,  who  neither   deceive   themselves,  nor  in- 
tend to  impose  on  others  ;   namely,  those  who,  though 
they  want  true  holiness,  are  sensible  of  their  want. 


of  Divine  Craci^.  343 

and  desirous  to  get  so  important  a  vvatit  supplied,  join- 
ing with  earnest  desires  the  diligent  use  of  proper  en-, 
deavours. 

In  considering  the  exercise  of  the  common  good  af- 
fections, so  often  mentioned,  it  is  needful  to  distin- 
guish between  the  good  tendency  of  these  affections, 
considered  in  themselves,  and  the  bad  tendency  of 
that  self-flattery,  which  makes  men  mistake  these  at- 
tainments for  true  holiness.  People,  who  want  true 
hohness,  are  well  employed,  when  endeavouring  to 
have  deep  impressions  of  the  motives  to  it.  When 
they  mistake  every  good  impression  of  tliat  kind,  for 
holiness  itself,  their  mistake  is  of  dangerous  tendency. 
But  such  attainments  do  not  become  wholly  useless,  be- 
cause they  areover-valued.  Partial  reformation  is  much 
over-valued,  when  it  is  mistaken  for  universal  obe- 
dience. But,  notwithstanding  of  iliis,  it  is  in  itself,  so 
far  as  it  goes,  good  and  desirable.  It  is  unspeakably 
preferable  to  the  enormity  of  a  dissolute  practice. 

Sincere  good  affections  towards  God  or  men,  ought 
not  to  be  called  artificial,  because  men  are  active  and 
diligent  in  exciting  them.  That  name,  when  applied 
to  affections,  implies  an  odious  meaning,  and  denotes 
something  very  different  from  commendable  activity, 
in  the  use  of  proper  endeavours.  It  implies  dissimu- 
lation or  corrupt  intention. 

There  are  some  good  affections  in  human  nature,  in 
the  lively  exercise  of  which,  in  some  cases,  men  can 
scarcely  be  said  to  be  active.  Thus,  the  sorrow  of  a 
tender  parent  for  the  loss  of  a  favourite  child,  does  not 
need  endeavour  to  excite  it,  but  rather  for  restraining 
it.  .  It  springs  naturally  from  a  strong  affection,  rooted 
in  his  heart,  meetino;  v/ith  a  disaster  tiiat  robs  it  of 
the  object  of  its  tenderness.  These  good  affections, 
the  exciting  of  whlcli,  does  not  require  so  much  en- 
deavour, as  the  ('.i;e  moderatino;  of  them  does,  are 
things,  which,  ho v,  ever  good,  and  useful  of  them- 
selves, are  common  to  very  bad  men.  All  the  good 
dispositions,  which  distinguish  good  men  from  others, 
are  of  such  a  nature  as  to  need  active  endeavours  for 
strengthening  and  confirming  them.     They  ought  not, 

G  P- 


350  The  Scripture  Doctrine 

on  that  account,  to  be  called  artificial.  If  one  who  has 
a  sincere  love  to  his  country,  is  careful  to  excite  the 
vigorous  exercise  of  that  good  affection,  especially 
when  employed  in  difficult  service,  his  being  so  active 
i^i  exciting  that  affection,  does  not  make  it  the  less 
amiable.  If  his  weakness  made  him  need  such  endea- 
vours, his  endeavours  ought  not  to  be  discommended, 
becau?e  they  were  necessary^  If  it  is  a  laudable  thing, 
to  be  active  in  exciting  and  strengthening  all  such  good 
affections,  as  are  far  from  being  too  strong  already  ;  it 
is  highly  unreasonable  to  think  of  the  Deity,  as  the  on- 
ly object  whom  men  should  not  labour  and  endeavour 
to  love. 

What  has  been  said  concerning  the  influence  of  at- 
tentive consideration,  in  exciting  mens'  devout  affec- 
tions, serves  to  give  light  to  the  influence  of  other 
natural  causes,  formerly  hinted  at ;  which,  though  not 
so  necessary  for  exciting  just  and  reasonable  affections, 
as  attention  to  motives,  are  subordinate  helps,  natu- 
rally subservient-to  it.  Of  this  number,  as  was  ob- 
served above,  is  pathetic  discourse,  and  the  force  of 
example,  between  which  there  is  a  manifest  affinity. 
Pathetic  or  affectionate  style,  properly  speaking,  is 
that  manner  of  expression,  which  is  the  natural  eH'ect 
of  the  actual  vigorous  exercise  of  tiie  affections  ; 
though  like  various  other  natural  things,  it  may  be  ar- 
tificially imitated.  Experience  shews,  that  when  men 
are  under  the  actual  influence  of  strong  and  lively  af- 
fections, good  or  bad,  they  have  a  natural  eiVect  on 
the  turn  of  mens'  thoughts,  and  expressions.  The  turn 
of  thought  and  style,  which  is  the  natural  effect  of 
strong  affections  in  one  person,  is  a  natural  mean  of 
exciting  the  like  affections  in  others.  Its  influence  that 
way,  is  far  from  being  irresistible  ;  nor  is  it  at  all  so 
considerable  in  itself,  as  the  intrinsic  force  of  proper 
motives,  whatever  way  expressed.  It  is  ofttimes  abu- 
secf,  as  the  best  things  are,  to  bad  purposes  ;  but  not- 
withstanding all  this,  it  is  of  importance  to  observe, 
that  it  is  far  from  being  in  itself  entirely  useless  or  in- 
considerable. 

The  laws  of  nature  which  relate  to  our  make  and 


of  Divhie  Graa.  251 

tratne,  are  not  merely  caculated  ix)  a  subserviency  to 
the  union  of  soul  and  body,  but  also  to  the  union  of 
men  to  one  anothcT,'in  society.  This  is  evidently  the 
end  of  mens*  natural  power,  of  communicating  their 
thoughts.  It  is  also  the  end  of  their  natural  power  of 
communicating  their  affections.  It  is  a  property  of 
human  nature,  resulting  from  the  union  of  soul  and 
body,  that  the  affections  of  the  soul,  have  a  manifold 
influence  on  the  body.  They  have,  in  a  special  man- 
ner, a  natural  influence  on  the  voice,  which  is  the 
chief  means  of  communicating  our  thoughts  ;  and  on 
the  aspect,  which  is  a  sort  of  mysterious  glass,  giving 
some  discovery  of  our  affections  ;  such  as  cur  joys  or 
sorrows,  and  the  like.  The  discovery,  which  such 
outward  signs  give  of  our  inward  affections,  is  indeed 
only  general  ;  and  it  is  of  importance  it  should  be  so. 
Thus,  for  instance,  if  the  natural  signs  of  mens'  devout 
joys,  or  sorrows,  could  discover,  whether  these  things 
proceeded  fi'om  sincere  divine  love,  or  only  from  some 
inferior  affection  ;  this  would  make  the  chief  things  in 
one  man's  )»eart.  transparent  in  a  niannerj  to  the  bodi- 
ly senses  of  others.  There  are  obvious  wise  reasons, 
why  it  should  be  otherwise.  Mean  time,  the  differen- 
ces between  divine  love  and  all  other  affections,  whick 
come  short  of  it,  are  of  the  greatest  importance,  as 
was  proved  above  at  some  length.  But  outward  signs 
do  not  admit  of  so  great  diversity,  as  mens'  inward 
affections,  nor  is  it  fit  they  should. 

The  various  things  in  the  frame  of  our  nature,  which 
are  subservient  to  the  communication  of  affections,  are 
good  arguments  for  the  importance  of  good  affections, 
and  for  mens'  mutual  subserviency  to  one  anothtr,  in 
promoting  and  strengthening  them.  We  should  judge 
of  mens'  natural  power,  of  communicating  their  afi'ec- 
tions,  as  we  do  of  other  natural  powers,  and  particu- 
larly of  mens'  power  of  communicating  their  thoughts. 
The  abuse  of  good  powers,  is  no  just  objection  against 
their  intrinsic  worth  and  usefulness.  The  more  there 
is  of  evident  contrivance  in  our  frame  and  make,  sub- 
servient to  the  exercise  of  any  power  ;  the  more  evi- 
dent is  the-  importance  of  that  power,  considered   in 


^^•^  The  Scripture  Doclrine 

itself;  and,  consequently,  the  more  excellent  and  advan- 
tageous, is  the  due  improvement  of  it,  and  the  more  dan- 
gerous is  the  abuse  of  it.  The  manifold  contrivance  and 
;nechanism  of  several  parts  of  the  body,  in  subserviency 
io  the  faculty  of  speech,  or  the  power  of  communica- 
ting thojughts  ;  shews  the  importance  of  that  faculty  in 
itself;  how  unnatural  it  would  be  if  men  should  neg- 
lect it ;  and  how  culpable  they  are,  when  they  abuse 
it.  In  like  manner,  the  manifold  subserviency,  of  the 
^dws  of, union  between  soul  and  body,  to  the  commu- 
nication of  c.ffection,  is  a  proof  that  that  power  is  ca- 
pable of  being  improved  to  valuable  purposes,  and  that 
men  should  be  careful  neither  to  abuse  it,  nor  to  nes- 
iect  It. 

What  was  formerly  observed,  about  mens'  power  of 
exciting  their  affections,  is  applicable  to  their  power, 
both  of  communicating  their  thoughts  and  affections. 

The  true  use  and  tendency  of  these  powers,  as  the 
eiiects  of  supreme  wisdom  and  goodness,  is  the  com- 
munication of  such  thoughts  and  affections,  as  are  good 
and  useful.     These  good  powers  are  much  abused   to. 
the  contrary  bad  purposes  ;   but  this  is  not  peculiar  to 
them.     It  is  common  to  them  with  all  the  other  facul- 
ties, even  the  most  valuable  faculties  of  human  nature. 
This  does  not  make  these  faculties  in  themselves  con- 
temptible.    Ic   shews  the   necessity  of  all  proper  pre- 
cautions  against  the   abuses,   to  which  the  best  things 
are  liable.     For  that  end,  it  is  needful  to  know  these 
abuses,  and  to  be  deeply  afl^cted    with   them.     They 
v/ho   love   devout   affections,  should   consider  the  bad 
effects  of  the  communication  of  affection-^,   that  are  not 
founded   on    truth   and    righteousness.      These  hurtful 
passions,  or    corrupt   and   irregular  affections,  spread 
and  strengthened  by  sympathy,   and  communication  in 
society,   have  had  lamentable  effects  in  various  ao-es. — 
These  things  sliew  the  vast  importance,   of  having  our 
judgments  well  infoi'med  about  the  things,    that  should 
be  the  objects  of  our  chief  and  strongest  affections:  but 
they  contain  no  better  argument  against  all  devout  af- 
fections in  general,  or  all  communication  of  them,  than 
if  men  should  argue  against  the  faculty  of  communicat- 


Gf  Dltine  Grace,  355 

Ing  oar  thoughts  ;  6r  against  our  other  best  faculties^ 
because  of  the  many  terrible  effects,  whicli  have  been 
so  frequently  produced  by  the  abus<  of  them. 

The  power  that  men  have  of  communicating  their 
thoughts  and  their  affections,  does  not  make  other  men 
masters,  either  of  our  judgment  or  of  our  inclinations.^ 
It  does  not  put  it  in  their  povi'er  to  force  our  assent  to 
what  is  false,  or  our  inclination  to  what  is  unjust.  We 
have  a  power  of  examining  all  persuasives  that  may  be 
proposed  to  us ;  and  our  affections  should  be  founded 
on  a  due  information  of  our  judgments.  Yet,  as  there 
are  various  ways,  of  informing  our  judgments,  about 
these  things,  that  should  be  the  chief  objects  of  our  af- 
fections ;  and  of  reminding  us  of  our  chief  obligations 
to  love  God  with  our  whole  heart,  and  to  love  our 
neighbours  as  ourselves  ;  the  cold  and  indifferent  way 
of  doing:  this,  is  far  from  beino;  the  most  reasonable  or 
most  safe.  If  it  is  a  dangerou:i  thing,  when  affectionr; 
that  are  corrupt  are  strong  and  vigorous,  it  is  alst> 
dangerous,  vhen  the  best  affections  are  wholly  want- 
ing, or  weak  and  feeble.  The  safety  of  the  mind  re- 
quires freedom  from  these  strong  affections,  that  are  per- 
verse and  irregular.  But  the  best  preservative  against 
these  evils,  is  the  strength  and  vigour  of  such  affec- 
tions, as  are  of  an  opposite  nature  and  tendency.  If 
\ve  prefer  the  cold  and  lifeless  way  of  persuasion 
ro  the  pathetic  way,  this  implies,  that  when  men  pro- 
pose the  most  just  motives,  to  excite  or  strengthen  the 
best  affections  in  others,  they  should  endeavour  to 
be  void  of  these  affections  themselv^es.  This  is  far 
from  being  reasonable,  or  according  to  nature.  If  men 
have  at  heart,  the  success  of  their  best  persuasives  on 
others,  they  should  endeavour,  first  of  all,  to  be  pene^* 
trated  with  just  impressions  of  these  thingf*  themselves. 
And  though  men  may  be  very  active  in  exciting  their 
affections,  as  well  as  in  fixin;g  and  in  expressino-  their 
tlioughts,  yet,  it  is  otherwise,  as  to  the  influence  of 
iTiward  emotions  on-  all  the  outward  natural  signs  of 
them.  Where  mens'  affections  are  at  once  vigorous, 
and  sincere,  and  alTectation  does  not  interpose,  these 
natural  signs  do  not  wholly  depend  on  tke  Will,  thouo-]> 

G  s  '^  *^ 


aol  TJic  Scrlpiure  Doctrine 

they  may,  and  ought  to  be  regulated,. by  judgiiieat  and 
reflection.  "         ■  •     . 

The  natural  ii\fluence  of  society  on  mens'  aflPections^ 
instead  of  being  a  just  objection  against  the  importance 
of  devout  affections^  affords  solid  arguments  for  society, 
in  devotion.     This  is  the  more  evident,  the  more  we 
compare  together  the  great  ends  of  true  religion,   and 
the  ends  of  human  society.     The  design  of  true  reli- 
gion and  devotion,  of  divine  love,  and  divine  grace, 
is  not  to  root  out  or   impair 'whatever  is  social  in  hu- 
man nature,   but    to  refine,  to  purify,  and  strengthen 
such  things.     Religion  is  designed  to  unite  God's  rea- 
sonable creatures  to  one    another,  and   to  himself  the 
common  source  and  object  of  their  happiness,  the  high- 
est object  of  their  noblest  afiections,  and  of  their  purest 
love  an  J  joy.     The  best  cement  of  true  union  among 
reasonable  creatures,   is  that  love  which  is  the  end   of 
God's    commandments.     Divine   love,   and    brotherly 
lj>ve  to  our  fellow-creatures,  have  a  manifold  natural 
influence  on  one  another.     Suitable  love  to  God  neces- 
sarily implies,  love   to  his  creatures,  and  all  just  love 
to  his  creatures,   is  subservient  to  the  love  we  owe  to 
himself.     Such  is  the  make  of  the  heart,  that  the  vigo- 
-ous  exercise  of  suitable  love  to  one  object,  facilitates 
ihe  exercise  of  the   same  good  affection  towards  other 
uroper  objects  ;   and  tends  to  give  the  heart  a  due  turn, 
ind  disposition  for  that  purpose.     If  cur  love   to  one 
iFrOther  is  highly  subservient  to   the  love  of  God,  a 
principal   means  of  mutual  love,  is  mutual  usefulness, 
especially   in  things  of  the  greatest  importance  ;   the 
natural   good  influence    of  good  example,  and  of  the 
communication  of  good   affections,  are  not  indeed  the 
only  things,  wherein  mutual  usefulness  in  the  concerns 
of  religion,  consists  :  but  they  render  mens*  usefulness 
to  one  another,  in  these  important  thiui^s,  considera- 
bly   greater    and    more    extensive   than  otherwise  it 
would  be. 

It  is  natural,  that  society  in  good  actions  and  joint 
participation  of  the  same  enjoyments,  should  heighten 
;he  sweetness  of  mens'  enjoymcins,  and  strengthen 
fheir  jmwtual  good   affections.     Experience    puts    this 


of  JDi'oine  Grace.  5c5 

beyoad  all  question,  1  hey  vvhr>  ere  alienated  from  the 
love  of  God,  are  for  confining  mutual  usefulness,  and 
all  the  advantages  of  society,  to  things  that  relate  to  the 
life  of  the  body,  and  the  inferior  enjoyments  of  the 
mind  ;  j^vhich  enjoyments,  when  compared  with  the 
substafttial  happiness  of  the  soul  in  God,  and  separated 
from  it,  are  indeed  mere  amusements.  Yet,  even  ia 
this  case,  while  mens'  enjoyment  is  unhappily  confined 
to  inferior  things  ;  it  is  justly  observed,  to  depend 
very  much  on  good  affections,  which  they  feel  in  them- 
selves, or  observe  in  others.  We  should  acknowledge 
it  is  an  effect  of  supreme  goodness,  that  the  advanta- 
ges of  society,  the  influence  of  good  example,  and  of 
ihe  communication  of  good  affections,  aje  not  restrict- 
ed to  inferior  things,  but  extended  to  things  of  the 
highest  importance.  It  tends  to  make  creatures,  who 
are  made  for  society,  to  be  more  in  love  with  it,  and 
more  attached  to  its  interests.  It  does  not  tend  to  les- 
sen due  inclination  to  secret  worship  ;  seeing  secret 
and  social  v/orship  have  such  an  influence  on  one  ano- 
ther, that,  where  mens'  hearts  are  sincere,  each  of 
them  increases  the  inclination  of  the  heart  to  the 
other.  "  . 

It  should  also  be  observed,  that  society,  in  serious 
devotion,  gratifies  various  good  desires,  that  are  ne- 
cessarily included  in  the  love  we  owe  to  God  and  men. 
To  a  heart  well  disposed,  it  must  be  a  real  pleasure, 
not  only  to  be  well  employed  itself,  but  to  see  others 
well  employed  likewise  ;  and,  not  only  to  feel  the  best 
dispositions  in  itself,  but  also  to  observe  the  probable 
evidences  of  the  like  dispositions  in  others,  to  rejoice 
in  the  prospect  of  their  begun  happiness,  and  to  be  un- 
der the  influence  of  their  good  example.  This  desira- 
ble mixture  of  divine  and  social  enjoyment,  is  the  na- 
tive tendency  of  that  love,  which  is  the  fulfilling  of 
God's  law,  when  duly  exercised  in  the  society  of  good 
men,  employed  in  the  best  actions.  The  more  we 
love  men,  the  more  we  must  wish  them  to  ]'^ve  God, 
and  the  more  we  love  God,  the  more  we  must  desire 
that  all  others  should  love  him  also.  Thus,  the  ad- 
vantages of  society  in  devotioU;  by  gratifying  the  good 


35^  Tht  Scripture  t>ocirint 

Oc:>i4«.o,  iiiat  aic  iiiciuded  in  divine  and  brotherly  love, 
tends  to  encourage,  and  by  encouraging,  to  strengthen 
these  two  comprehensive  good  affections,  which  are 
the  chief  parts  of  true  holiness. 

In  considering  the  force  of  example,  to  which  the 
influence  of  pathetic  discourse  is  so  much  owifig  ;  it 
should  be  remembered,  that  good  examples,  not  only 
are  means  of  attention  to  other  motives,  but  also  par- 
take of  the  nature  of  reasonable  motives  and  persua- 
sives themselves.  It  is  true,  indeed,  that  the  influence 
of  example  abstractly  considered,  may  be  distinguish- 
ed from  the  proposal  of  motives,  or  that  strong  atten- 
tion to  them,  which  was  formerly  treated  of.  Men 
may  propose  to  us  the  chief  motives,  to  the  best  af- 
fections, without  giving  us  an  example  of  them.  Men 
may  appear  deeply  affected  with  the  best  things,  when 
they  are  not  proposing  them  to  us.  Our  best  affec- 
tions, shou.d  be  founded  on  motives,  far  superior  t© 
the  example  of  any  creatures  whatever.  But  the  due 
influence  of  the  highest  motives,  does  not  exclude  the 
usefulness  of  various  additional  incitements.  It  rather 
renders  the  heart  more  susceptible  of  deep  impressions, 
from  all  reasonable  incitements  of  whatever  kind. — 
Good  examples,  whether  as  to  good  actions,  or  good 
affections,  are  evidently  of  that  number  :  if  it  were 
otherwise,  and  if  good  examples  did  not  considerably 
strengthen  our  obligations  to  g(X)dness,  the  resisting 
©f  their  influence,  would  not  be  so  great  an  aggrava- 
tion of  wickedness,  as  all  reasonable  men  allow  it  to 
be. 

As  the  influence  of  example,  and  other  natural  cau- 
ses, is  no  just  objection,  but  rather  an  argiiment  for 
the  importance  of  devout  affections  ;  neither  is  it  any 
just  objection,  against  ascribing  the  affections  included 
in  divine  love,  to  divine  grace.  Various  general  con- 
siderations were  proposed  above,  for  illustrating  the 
harmony  between  the  eflficacy  of  grace,  and  the  gO(.d 
influence  of  means  ;  but  there  are  several  peculiar 
proofs  of  that  harmony,  which  arise  from  what  has 
been  observed  concerning  the  usefulness  of  society, 
and  exan-jple.     Divine  grace  could  produce  its  effccti;^ 


of  Divine  GrcLce.  357 

without  making  such  means  subservient  to  them.     But 
if  it  is  a  principal  end  of  the  grace  of  God,  to  promote 
mutual  love  among  men,  it  is  evidently  suitable  to  this 
noble  end,  not  to  lessen  mens'   mutual  usefulness,  in 
their  most  important  concerns,  but  to 'increase  it.     If 
it  is  not    the  design    of   divine    grace    to   unhinge  or 
weaken,  but  to  strengthen  the  bands   of  society,  it   is 
evidently  suitable  to  this  good  end,  that  society  in  de- 
votion, should  not  be  superfluous,  but  attended   with 
peculiar  advantages    It  is  a  great  effect  of  God's  good- 
ness, that  the  operations    of  his  grace,  are    so  much 
suited  to  the  frame  of  human  nature,  and  to  the  inter- 
ests of  human  society.     It  is  a  remarkable  instance  of 
this,  that  there  are  special  promises  of  God's  grace,  and 
presence  to  those  who  meet  together  in  his  name. 

Such  encouragements,  evidently  tend  to  strengthen 
mens'  inclination,  to  society  in  devotion.  This  is  man- 
ifestly suitable  to  the  relation,  between  the  beginnings 
of  true  holiness  and  happiness  here,  and  the  consum- 
mation of  them  hereafter.     The  design  of  the  one,  is 

ro  prepare  ror  tne  ol'uci  .  future  blessedness  is  a  state 
of  happy  society,  and  communion  with  the  most  per- 
fect creatures,  and  with  the  Source  of  all  perfection  ; 
with  God  who  is  love,  and  with  those  who  love  God 
and  one  another.  It  is  evidently  suitable  to  the  de- 
signs of  divine  grace,  in  preparing  them  for  future 
blessedness,  to  encourage  these  things  which  bear  a 
peculiar  resemblance  to  it. 

In  considering  the  operations  of  divine  grace,  it 
should  be  remembered,  as  was  hinted  before,  that  they 
are  suited  to  our  frame,  and  suited  to  our  necessities. 
None  of  its  operations  are  superfluous.  We  need  di- 
vine grace,  in  order  to  suitable  impressions  of  all  pro- 
per motives  and  inducements  to  holiness  ;  but  not  in 
order  to  lessen  any  of  these  motives  and  inducements 
themselves.  Mutual  love,  and  mutual  usefulness,  are 
necessary  parts  of  holiness.  And,  as  was  already 
proved,  if  mutual  usefulness  were  lessened,  this  be- 
hoved to  lessen  the  motives  aad  inducements  to  mutual 
love,  and  the  good  effects  of  it. 

If  there  are  operations  of  divine  grace,  which  are 


358  The  Scripture  Dbctrinej^ 

necessary  to  ns,  for  producing  good  dispositions  and 
affections  in  the  soul  ;  it  does  not  follow,  that  there 
should  be  other  operations,  which  are  no  way  necessary, 
to  hinder  the  natural  influence,  of  the  affections  of  the 
soul  on  the  body.  That  influence  belongs  to  the  union 
between  these  two  parts  of  human  nature.  It  is  from 
that  union,  that  the  communication  of  affections,  and 
that  force  of  example  which  is  implied  in  it,  results. 
If  we  need  divine  grace,  to  sanctify  the  affections  of 
the  soul,  it  does  not  follow  that  this  should  impair  its 
union  with  the  body.  The  Author  of  grace,  is  also  the 
Author  of  nature,  though  by  no  means,  of  the  corrup- 
tion of  it.  These  things  in  our  nature,  which  belong 
to  the  union  of  soul  and  body,  and  the  uniting  of  men 
to  one  another  in  society,  are  no  parts  of  the  corrup- 
tion of  our  nature,  but  principal  parts  of  its  original 
frame  and  structure.  The  design  of  divine  grace,  is 
not  to  impair  that  noble  structure,  but  to  remove  what 
is  hurtful  to  it. 

In  considering;  the  natural  causes,  which  have  an  in- 
Wnttn./><^   ^v..   ,v^^^>^  aiTeciiG!?^*.  it  is  needfii)   to  have  ;» 


Aa.L.iwiiww       Wi.x       ii.jwi.io 


view,  not  only  the  influence  of  the  soul  on  the  body, 
hut  also  that  of  the  body  on  the   soul.     It  seems  to  be 
generally  owned,  that  as  the  affections  of  the  soul  na- 
turally  produce  some  inward  effects  on  the  body,  so 
these  things  have  a  reciprocal   influence  on  the  soul, 
suitably  to  the  union  between  these  two  parts  of  hu- 
man  nature.     It  is  not  necessary  for  us  to   know  pre- 
cisely, what   these   inward  things    in   the    body    are, 
which  are    most  immediately    affected  by  the  various 
operations  of  the  soul,  or  which  have  the  most  imme- 
diate influence  on  them.    As  people  are  divided  in  their 
sentiments   about   animal    spirits,   it  is  not  needful  to 
know  which  side  is   in    the   right.     That   which   is  of 
importance,  in  the  present  inquiry,  is  to  consider  some 
evident   consequences    of  a  general    principle,  which 
seems  to   be   owned  on  all  hands  ;   naanely,  that   that 
mutual  sympathy  of  soul  and  body,  and  reciprocal  ac-      . 
tion  upon  one  another,  which  we  are  speaking  of,  is  a     1 
general  property  that  takes  place,  in  all  the  affections.     ^ 
of  humaa  nature^  and  is  not  to  be  restricted  to  any  par- 


ef  Divine  Grace.  359 

ticuiar  sort  of  them.  Many  who  own  this  general  prin- 
ciple, when  they  are  considering  the  union  between 
the  soul  and  body,  do  not  seem  to  advert  to  the  plain 
consequences  of  it,  when  they  are  considering  devout 
affections.  It  is  proper,  therefore,  to  observe  some 
evident  consequences  of  it,  which  are  of  use  to  pre- 
vent mistakes  on  that  important  subject. 

In  the  first  place,  if  this  sympathy  between  soul  and 
body,  be  a  general  common  property,  ol  all  the  affec- 
tions of  human  nature,  it  is  unreasonable  to  look  on  it 
as  a  distinguishing  character  of  the  devout  affections  of 
self-deceivers,  or  impostors. 

No  doubt,  the  affections  of  such  mens'  souls,  in  de- 
votion, and  in  other  cases,  have  an  influence  on  their 
bodies,  and  that  Influence  is  reciprocal.  But  seeing 
this  is  by  no  means  peculiar  to  them,  but  common  to 
the  affections  of  the  best  and  ©f  the  worst  of  men  ;  it 
is  a  thing  of  no  use,  in  stating  the  differences  between 
true  holiness,  and  false  appearances  of  it,  or  between 
true  and  false  pretences  to  the  divine  Spirit.  If  this 
sympathy  take  place  in  the  most  corrupt,  or  most  ar-^ 
tificial  affections,  of  persons  who  are  impostors,  in  de- 
votion, or  in  other  things  ;  it  takes  place  also,  in  the 
exercise  of  mens*  best  affections  towards  their  fellow- 
creatures,  towards  their  families,  their  friends,  or 
their  country  ;  and  there  is  no  reason  for  excluding  it 
from  the  vigorous  exercise,  of  the  best  affections  to- 
wards God.  1  Jo  doubt,  there  is  a  great  difference  be- 
tween even  the  bodily  effects  of  irregular  violent  pas- 
sions, and  the  effects  of  these  good  affections,  which 
tend  to  true  serenity,  and  tranquillity  of  soul.  Yet, 
the  greatest  serenity  of  soul,  does  nor  impair  its  union 
with  the  body  ;   but  has  a  very  desirable  influence  on  it. 

It  would  not  be  needful,  to  insist  so  m.uch  on  these 
things,  were  it  not  that  in  considering  devout  affections, 
men  suffer  themselves  to  be  more  easily  misled,  by  con- 
fused and  undetermined  notions,^  than  on  other  sub- 
jects of  less  importance.  Because,  these  properties  of 
lively  affections,  which  result  from  the  union  of  soul 
and  body,  are  no  proofs  of  sincerity  or  of  true  ho- 
liness,    some  people  seem   to  consider  them  rather  as 


360  The.  Scripture  Doctrine 

objections  against  it.  Whereas,  indeed,  to  suppose 
such  things,  proofs  of  sincerity  or  objections  against  it, 
are  extremes  equally  unreasonable.  It  is  proper  to 
observe,  that  the  affections  of  the  soul,  have  a  real 
influence  on  the  body,  when  they  do  not  produce  such 
sorts  of  outward  natural  signs  of  inward  emotion,  as 
are  more  remarkable,  such  as  weeping  or  shedding 
tears,  whether  for  joy  or  sorrow.  Some  good  and 
strong  affections  may  be  of  such  a  nature,  as  even  to 
hinder  such  external  signs.  Yet,  where  such  signs 
take  place,  they  are  far  from  being  just  objections 
against  the  excellency  of  the  inward  affections,  whence^ 
they  proceed.  Thus,  when  Jacob  wept  and  made  sup- 
plication ;  when  rivers  of  tears  were  shed  by  David 
for  his  own  sins,  and  the  sins  of  others  ;  when  Peter 
wept  bitterly  j  when  Paul  besought  men  with  tears, 
inculcating  upon  them  things  of  infinite  importance  ; 
when  the  spirit  of  grace  and  supplication,  fulfilling  the 
divine  promise,  makes  sinners  mourn  for  their  sins,  as 
one  mourns  for  a  first  born  ;  when  Jesus  wept  at  La- 
zarus's  tomb,  and  wept  over  Jerusalem  ;  it  is  evident, 
that  in  these,  and  the  like  cases,  there  behoved  to  be 
such  a  mutual  sympathy  between  soul  and  body,  as  was 
mentioned  above  ;  and,  it  is  no  less  evident,  that  this 
is  no  objection  against  these  affections,  which  produced 
such  bodily  signs,  as  if  they  were  not  therefore  truly 
excellent  and  holy,  and  did  not  proceed  from  the  Holy 
Ghost. 

These  things,  and  the  things  formerly  observed, 
concerning  the  union  between  soul  and  body,  shew  the 
necessity  of  guarding  against  the  ambiguity  of  words, 
and  its  bad  tendency,  in  speaking  of  animal  passions, 
or  affections  in  devotion  ;  seeing  all  the  affections  of 
the  soul,  in  its  present  embodied  state,  are  the  affec- 
tions of  a  rational  animal.  When  people  speak  of  ani- 
mal passions,  or  affections  in  devotion,  tjiey  do  not 
mean  such  affections  as  have  for  their  objects,  the  con- 
cerns of  animal  life.  They  mean  either  such  affections, 
or  emotions  of  affections  in  the  soul,  as  produce  cer- 
tain natural  effects  on  the  body  ;  or,  these  effects  in 
the  body,  which  are  produced  by  such  affections  in  the 


of  Divine  Grace.  .06 1 

^o\x\y  and  have  a  reciprocal  influence  on  them.  When 
people  incline  to  use  the  term  animal  aiFections,  in  this 
manner,  it  is  evidently  necessary  to  observe,  the  great 
and  essential  difference  between  the  affections  excited 
in  the  soul,  and  the  bodily  effects  of  them  :  which  dif- 
ference, is  suitable  to  that  between  the  soul  and  the 
body.  When,  by  animal  affections,  are  meant  the  af- 
fections in  the  soul,  which  have  an  influence  on  the 
body,  this  is  a  property,  which  agrees  to  the  best  af- 
fections, of  which  the  soul  is  capable,  as  well  as  to  rhe 
worst.  According  to  this  meaning  of  the  word,  when 
animal  affections  are  said  to  be  of  little  or  no  impor' 
tance,  without  restriction  or  exception,  nothing  can 
be  more  opposite  to  truth,  and  to  piety.  The  more 
needful  it  is  to  state  aright  the  differences  between  de- 
vout affections  that  are  of  importance,  and  these  that 
are  not ;  the  more  care  is  requisite,  against  confound- 
ing these  differences  between  them,  with  the  general 
properties  of  human  affections,  that  are  common  to 
both.  If  such  confounding  of  things  be  a  preservative 
against  placing  much  of  religion  in  affections,  that  are 
useless  or  inconsiderable  ;  it  has  a  tendency  to  exclude 
those  that  are  of  the  greatest  excellency  and  impor- 
tance, by  begetting  a  contempt  of  all  vigorous  devout 
affections  in  general.  When  people  entertain  strong 
prejudices  against  the  most  useful  things,  it  is,  as  was 
formerly  observed,  by  confounding  them  with  other 
things,  and  by  misimproving,  for  that  purpose,  some 
general  resemblances,  that  are  really  consistent  with 
a  very  essential  disparity.  And  as  such  confusio.n,  is 
indeed,  the  worst  confusion  that  sophistry  or  inadver- 
tence can  introduce  into  mens'  thoughts,  it  is  of  so 
much  the  greater  importance,  to  avoid  even  such  wayi; 
of  speaking,  as  have  a  tendency  to  it. 

As  the  use  of  words  is  arbitiary,  people  cannot  be 
charged  with  wrong  principles,  merely  for  giving 
wrong  names  to  things.  When  people  give  tlie  name 
of  animal  affeciionsy  to  all  the  affections  of  the  soul, 
Vvhich  have  an  influence  on  the  body,  they  express  a 
property  of  human  affections,  in  which  there  is  some 
reality,  and  which  it  is   useful  to  consider.     Bat  the' 

H  h 


362  The  Scripture  Doctrine 

express  it  in  such  a  manner,  as,  by  the  force  of  cus- 
tom, or  of  the  association  of  ideas,  has  a  bad  tenden- 
cy.    By  the  force  of  custom,  the  names  of  animal  af- 
fections, and  passions,  carry  a  low  meaning,  and  raise 
ideas  of  affections,  relating  to  the  concerns  of  animal 
life.     By  this  means,  such  ways  of  speaking,  tend  to 
make    men  confound  things,  between  which  there  is 
the  greatest    difference,  and   to    make   them   despise 
things  which  should  be  the  objects  of  their  high  esteem. 
When  people  understand  by   animal  affections,  not 
the  affections  of  the  soul,  which  produce  certain  effects 
in  the  body  ;   but  these  bodily  effects  themselves,   it  is 
easy  to  observe,  how  we  ought  to  judge  of  the  impor- 
tance of  animal  affections,  according  to  this  meaning  of 
the   expression.     When  people  attain  to  the  most  de- 
sirable exercise  of  the  best  affections,  such  as  divine 
love,    and  joy  ;  it  is  the  good  affections  excited  in  the 
soul  that  men  are  chiefly  to  prize  ;   their  good  effects 
on  heart  and  life,  and  not  any  immediate   natural  ef- 
fects  of  them  on  the  body,  which   admit  of  so  great 
diversity,  according  to  diversity  of  constitution.     It  is 
needful  to  caution  men  against  over-valuing  any  bodily 
effects,  or  signs  of  inward  affections  ;   but  this  is  abun- 
dantly practicable,  without  ways  of  speaking  of  so  bad 
a  tendency,  as  these  in  view.     If  the   Author  of  our 
nature  has  so  contrived  it,  that  the  best  and  most  use- 
ful affections  of  the  soul,  should  have  certain  natural 
effects  on  the  body,  we  should  avoid  giving  such  names 
to  these  things,  as  tend  to  inspire  a  contempt  of  the 
effects  of  supreme  wisdom.     It  is  an  incontested  effect 
of  the  union  of  soul  and  body,  that  a  right  disposition 
of  the  one,  is  subservient  to  the  best,  and  most  useful 
operations  of  the  other.      Even  they  who  love  to  phi- 
losophize about  animal  affections,  own,  that  the  bodily 
effects  of  the  best  dispositions  and  affections  of  the  soul, 
are    subservient   to  tiie  strength  and   continuance   of 
these  affections,  and  to   that  application  and  attention 
of  mind,  which  is  so  helpful  to  them.     And,  if  this  in- 
deed be  the  case,  it  is  evident,    that  animal  affections 
without  restriction,  are  far  from  being  just  objects  of 
contempt. 


uf  Divine  Grace.  ^^' 

From  what  is  said,  it  is  evident,  that  when  people 
affect  the  above-mentioned  ways  of  speaking,  about 
animal  affections  in  devotion,  it  has  a  tendency  to  mis- 
lead and  seduce  men,  by  confused  notions  of  thing5, 
and  in  a  special  manner,  to  prepossess  them  against 
the  vigorous  exercise  of  the  best  affections.  But  it  is 
proper  to  observe,  that  the  manner  in  which  some  peo-* 
pie  love  to  subtilize  on  these  things,  tends,  not  only 
to  encourage  hypocritical  formality  in  devotion,  but 
also  to  lessen  thejguilt  of  self-deceit,  and  of  enthusiasm, 
in  false  and  presumptuous  pretences,  to  divine  commu. 
nications.  It  tends  to  excuse  such  false  pretences, 
vv'hen  they  are  ascribed  too  much  to  bodily  causes,  and 
raens'  ignorance  of  their  own  constitution,  not  only  in 
the  case  of  distemper  of  mind,  but  in  all  other  cases  in 
general. 

In  considering  the  causes  of  false  pretences  to  the 
Holy  Ghost,  and  to  true  holiness  itself,  it  was  ob- 
served, that  such  self-deceit,  in  ordinary  cases,  is 
chiefly  to  be  ascribed  to  other  causes  than  bodily  con- 
stitution, or  want  of  philosophy.  Pride,  self-flattery, 
inexcusably  false  and  partial  notions  of  religion,  in* 
considerateness  about  the  word  of  God,  mens'  neg- 
lecting to  search  and  try  themselves  impartially,  and 
to  compare  heart  and  life,  and  their  various  attain- 
ments in  devotion,  with  that  divine  standard,  with 
the  like  culpable  causes  of  practical  error,  are  the 
things  that  are  chiefly  to  be  blamed  as  the  causes  of 
self-deceit,  in  false  pretences  to  the  divine  Spirit,  or 
to  the  divine  favour  and  image.  Bodily  constitution, 
may  indeed  have  a  considerable  influence  on  these  de- 
vout attainments,  which  men  over-value  in  ascribing 
them  to  sanctifying  grace.  But  ofttimes  it  may  hap- 
pen, that  these  attainments  themselves,  may  be  things 
useful,  for  which  men  are  not  to  be  blamed  :  they  may 
be,  in  themselves,  things  of  a  good  tendency.  It  is 
the  self-flattery,  by  which  men  lay  more  stress  on-, 
them  than  they  ought,  to  which  mens'  delusion  is  chief- 
ly to  be  imputed.  There  is  sincerity  and  hypocrisy, 
and  there  are  true  and  false  pretences  among  persons 
of  all  sorts  of  constitutions  j  of  which  more  afterwards. 


^6'h  TAe  Seripture  JDoclrme 

In  the  mean  time,  seeing  mens*  over-valuing  their  at- 
tainments in  devotion,  or  their  devout  affections,  con- 
tributes so  much  to  their  self-deceit,  in  their  highest 
hopes  and  pretences  ;  it  is  of  great  importance  to  state 
the  differences  between  these  attainments  which  have 
a  connexion  with  sincere  holiness,  and  those  which 
come  short  of  it.  It  is  necessary  to  consider  the  dis- 
tinguishing characters,  of  these  two  different  sorts  of 
attainments.  But,  seeing  the  influence  of  the  affec- 
tions of  the  soul  on  the  body,  is  by  no  means  of  that 
number,  due  precautions  shpuld  be  taken  against  a  mis- 
take so  unreasonable  in  itself,  and  of  so  manifest  bad 
tendency. 

Though  several  things  have  been  already  hinted, 
concerning  the  influence  of  particular  bodily  constitu- 
tion, on  the  affections  of  the  soul,  this  is  a  subject  that 
deserves  to  be  inquired  into  somewhat  more  particu- 
larly. The  due  consideration  of  it  is  of  use,  both  for 
avoiding  the  delusions  of  self-deceit,  in  over-valuing 
some  sorts  of  devout  affections  ;  and  for  avoiding  other 
mistakes,  that  tend  to  make  men  despise  other  devout 
affections,  that  are  of  the  greatest  importance.  As  it 
is  dangerous  to  ascribe  the  effects  of  mere  bodily  con- 
stitution to  a  higher  cause,  so  it  is  needful  to  use  pro- 
per precaution  against  an  opposite  extreme,  which  ma- 
ny are  ready  to  give  into. 

That  diversity  in  mens'  bodily  constitutions  occasions 
some  diversity  in  their  affections,  and  that  this  extends 
to  all  human  affections  in  general,   and  consequently  to 
these  w^hich  belong  to  devotion,   seems   to  be  past  all 
question.     But  it  is  needful  to  observe,  what  that  di- 
versity is,  and  to  distinguish  it  from  other  differences 
in  mens'  affections,  \\  hich   ought  by  no  means  to  be 
confounded  with  it.     Here  it  is  needful  to  reflect  a  lit- 
tle on  what  was  formerly   observed,  concerning  the 
most  important  differences  that  can  take  place,  in  the 
affections,of  rational  creatures  :  namely,  the  differen- 
ces between  those  who  love  God  with   their  whole 
heart  and  soul,  and  are  endowed  with  sincere  univer- 
sal holiness,  and  those  who  are  destitute  of  so  desira- 
ble a  disposition  of  soul.     It   was  shewn  above,  that 


of  Divine  Grace.  365 

V 

the  actual  exercise  of  mens*  affections,  in  a  special 
manner,  in  devotion,  partakes  of  the  difference  that 
takes  place  in  the  rooted  habitual  dispositions  of  the 
soul,  whence  these  actual  exercises  of  affections  pro- 
ceed. It  is  evident,  that  these  differences  in  mens' 
affections  are  of  such  importance,  that  all  other  differ- 
ences, when  compared  to  them,  arevery  inconsidera- 
ble. It  is  no  less  evident,  that  those  differences  do  by 
no  means  arise  from  diversity  of  consitution.  To  sup- 
pose that  they  do,  would  be  equally  absurd  and  un- 
charitable. Such  a  supposition  would  restrict  true  ho- 
liness and  happiness  to  men  of  some  particular  bodily 
constitutions  ;  and  exclude  all  others  from  a  possibility 
o{  attaining  the  end  of  their  being. 

If  we  consider  the  differences,  which  result  merely 
from  constitution,  and  compare  them  with  the  other 
differences  formerly  explained  at  large,  it  is  evident, 
that  there  is  no  proportion  between  them.  Constitu- 
tion may  occasion  a  diversity  in  the  influence  of  the 
affections,  both  on  the  mind  and  body,  but  it  is  in  things 
of  far  less  importance,  than  the  uprightness  of  the 
heart,  and  that  true  strength  of  the  best  affections, 
which  was  formerly  explained.  As  to  the  mind,  it 
may  cause  a  diversity  as  to  })enetration,  memory  and 
invention-,,  and  the  influence  of  affections  on  these 
things  ;  to  all  which,  vivacity  of  constitution  may  be 
subservient.  As  to  the  body,  constitution  may  occa- 
sion a  diversity  in  the  influence  of  vigorous  affections 
in  the  soul,  on  the  inward  bodily  effects,  and  outward 
natural  signs  of  inward  emotion.  It  may  make  some 
men  more  susceptible  than  others,  strong  impres- 
tions  from  the  above-mentioned  inferior,  though  use- 
ful, natural  means  of  excitmg  the  affections,  as  par- 
ticularly the  force  of  example.  It  may  make  them 
more  ready  to  be  moved,  in  seeing  others  affected.  It 
may  make  them  more  fit  to  excite  the  affections  of 
others,  because  their  own  have  a  greater  influence  on 
their  thoughts,  their  state,  their  voice,  or  aspect,  and 
the  like.  By  these  means,  bodily  constitution,  when 
joined  wirb  good  endowments,  may  give  some  men  a 
superior   dexterity  in   persuasion  j  which,  wiien  jm- 

H  h  2 


o66  7'Ae  Scripture  Doctrine 

proved  with  integrity  and  to  good  purposes,  is  far  from 
being  contemptible.  But,  it  is  obvious,  that  all  these 
and  the  like  differences,  are  not  at  all  of  the  same  kind 
with  the  great  differences  in  mens'  dispositions,  that 
were  formerly  considered.  Whatever  differences  re- 
late only  to  penetration,  memory,  invention,  bodily 
effects  and  signs  of  inward  affections,  and  the  like,  are 
not  comparable  to  the  differences  between  true  holi- 
ness, and  all  the  attainments  that  come  short  of  it. 

Persons,  whose  constitution  gives  them  the  greatest 
advantages  above  others,  in  all  the  things  that  depend 
on  mere  constitution,  may  equally  surpass  others  in 
good  endowments  and  abilities,  and  in  the  wicked 
abuse  of  them.  Among  those  who  have  attained  to 
true  holiness,  persons  of  the  most  desirable  constitu- 
tions, though  truly  sincere,  may  have  made  less  pro- 
gress than  others  in  these  most  substantial  things, 
wherein  true  holiness  consists  ;  as  sometimes  they  may 
be  found,  by  God's  blessing,  to  excel  others  in  these 
things,  as  well  as  in  endowments  of  an  inferior  na- 
ture. Persons  of  the  most  different  constitutions  may 
have  equal  degrees  of  sincere  divine  love,  though  that 
affection  exert  itself  in  different  manners,  both  as  to 
inward  emotions,  and  external  unaffected  expressions 
and  signs  ;  while  love  to  God  with  the  whole  heart, 
equally  excludes  coldness  and  luke-warmness  in  both. 

Thus,  while  men  are  endowed  with  suitable  love  to 
God,  and  their  neighbours  ;  though  diversity  of  tem- 
per and  constitution,  may  occasion  unlikeness  in  things 
of  far  less  importance,  it  does  not  mar  their  happy 
resemblance  and  conformity,  in  a  common  participa- 
tion of  the  divine  image.  It  does  not  make  them  dif- 
fer, in  the  main,  as  to  the  prevalent  rooted  disposi- 
tions of  their  hearts,  and  the  tenor  of  their  lives.  It 
does  not  make  them  differ  as  to  the  chief  principles, 
the  chief  rules,  and  last  end  of  their  actions.  Their 
chief  love  and  hatred,  their  greatest  joys  and  sorrows, 
their  chief  hopes  and  fears,  may  be  the  same,  though 
in  some  circumstantial  effects,  and  external  signs  of 
these  inward  affections,  there  may  be  a  very  discern- 
ible diversity.     There  is  a  great  diversity  of  degrees. 


of  Divine  Grace,  367 

and  of  strength,  in  holy  dispositions  and  affections  ;  but 
neither  is  diversity  of  constitution,  the  source  of  it, 
nor  are  the  effects  of  constitution,  the  things  that  man- 
ifest it.  This  is  evident,  from  the  account  formerly 
o-iven  of  the  principal  things,  wherein  the  true  strength 
of  holy  affections  consists,  which  it  is  needful  to  have 
still  in  view,  for  avoiding  the  most  hurtful  mistakes, 
in  this  subject.  Their  true  strength  does  not  consist 
in  their  influence  on  external  bodily  signs,  or  the  other 
inferior  things  above-mentioned,  but  on  their  infiuence- 
on  other  effects,  of  incomparably  greater  importance 
on  mens'  hearts  and  lives  j  their  superiority  to  all  other 
affections,  their  efficacy  in  keeping  other  affections 
<within  due  bounds,  and  directing  them  to  right  pur- 
poses  ;  their  powerful  influence  on  steady  universal 
holiness  in  practice,  and  vigorous  opposition  to  temp- 
tations to  the  contrary,  are  the  things  by  which  we 
are  to  make  a  true  estimate  of  their  sincerity  and 
strength.  These  are  things  very  different  from  these 
properties  of  human  affections,  that  depend  on  consti- 
tution. The  effects  of  constitution,  therefore,  do  not 
belong  either  to  the  essence  of  holy  affections  them- 
selves, or  that  progress  in  them  which  all  should  aspire 
after. 

These  things  shew,  that  the  influence  of  constitution 
on  mens*  affections,  is  neither  a  just  objection  against 
the  importance  of  the  good  devout  affections  formerly 
described,  nor  yet  against  ascribing  the  affections  in- 
cluded in  divine  love  to  divine  grace.  The  arguments 
which  prove  the  necessity  of  divine  love  and  grace, 
shew  the  necessity  of  these  things,  to  men  of  all  sorts 
of  constitution.  If  these  things  be  necessary  to  all,  it  is 
highly  unreasonable  and  uncharitable,  to  suppose  any 
sort  of  persons  excluded  from  a  share  in  them.  It 
should  be  observed,  that  the  diversity  which  takes 
place  in  the  constitution  of  mens'  bodies,  and  even  in 
the  "temper  of  their  minds,  and  various  endowments  $ 
as  well  as  the  other  manifold  variety  in  the  divine 
works,  is  designed  by  supreme  wisdom  for  valuable 
purposes,  and  is  very  subservient  to  the  good  of  so- 
ciety.    This  makes  it  still  the  more  unreasonable,  to 


368  The  Scripture  Doctrine 

imagine,  that  if  divine  grace  sanctified  mens'  souls,  it 
behoved  to  take  away  all  diversity  in  the  constitution 
of  their  bodies. 

A  principal  thing  in  the  constitution  or  condition  of 
the  body,  that  has  a  peculiar  influence  on  the  affections 
of  the  soul,  both  in  the  concerns  of  religion  and  other 
things,  is  melancholy.  All  who  have  considered  the 
influence  of  that  indisposition,  are  agreed  that  it  has 
ofttimes  contributed  much  to  very  hurtful  irregulari- 
ties and  delusions.  It  is  also  well  known,  how  peo- 
ple who  are  prepossessed  against  devout  affections, 
make  a  handle  of  these  irregularities  for  strengthening 
their  own  prejudices  and  those  of  others.  It  is  in  this 
as  in  many  other  cases,  where  people  endeavour  to 
,  form  plausible  objections  against  the  most  useful  things 
by  exaggerating  the  abuses  of  them  ;  and  by  magnify- 
ing those  resemblances  of  them,  which  may  be  found 
in  things  that  are  hurtful  or  contemptible. 

Melancholy  is  taken  sometimes  for  a  temporary  dis- 
ease  on  the  body,  which,  in  various  degrees,  hinders 
the  exercise  of  reason  ;  sometimes  for  a  particular  bo- 
dily constitution,  which,  without  hindering  the   exer- 
cise  of  reason,    causes  a   greater  disposition   in  some 
than  others,    to  sadness  in  the  mind  ;  though,  on  some 
occasions,  they  may  exceed  others  in  passions  of  a  con- 
trary nature.     These  things  admit  of  a  great  variety 
of  degrees.     It  is  a  well  known  property  of  melancho- 
ly, espscially  when  considered  as  a  disease,  that  it  ren- 
ders  men   more  susceptible   of  vehement    affections  ; 
and  particularly  of  the  opposite  extremes    of  joy  and 
sorr^r^w,  of  gladness  and  fear  ;   and  that  sometimes  by 
turns.     As  there  are  many  degrees  of  that   disorder,  it 
is   certain  that   in  many  cases  it  does  not  render  mens* 
delusion  so  insuperable  and  excusable  as  those  of  mcH 
who  are  in  the  strictest  sense,  distempered.     In  many 
cases,  where  melancholy  people  falsely  pretend  to  ho- 
liness and  to  the  Koly  Ghost,  it  is  too  favourable  a  way 
of  accounting  for  their  self-deceit,  to  ascribe  it  wholly 
to  bodily  causes      Ofttimes   their  self-deceit,  as   well 
as  that  of  others,  is  chiefly  owing  to  pride,  self-flatte- 
ry, and  other  spiritual  evils  formerly  mentionedi    Yet 


of  Divine  Graee.  3&9 

as  self-flattery  founds  its  pretence  to  the  effects  of  the 
Holy  Ghost,  on  attainments  which  seem  to  have  some 
re  =  emblance  to  them  ;  melancholy  may  contribute  to 
spiritual  delusion,  by  its  peculiar  influence  on  strong 
fervours.  Melancholy  people  may  impose  on  them- 
selves the  more  easily,  by  means  of  their  vehement  af- 
fections in  devotion  ;  as  others  may  impose  on  them- 
selves by  wrong  principles  which  exclude,  in  eflfect, 
the  heart  and  aff'ections  from  being  concerned  in  devo- 
tion. The  natural  eflects  of  melancholy  should  make 
those  who  are  subject  to  it,  and  are  not  incapable  of  re- 
flection, the  more  jealous  of  themselves,  and  ^he  more 
careful  in  examining  their  attainment?.  It  should 
make  them  exceeding  cautious  how  they  pretend  to 
any  thing  extraordinary.  It  should  also  make  those, 
who  have  access  to  do  them  good  offices,  careful  not  to 
second  and  promote  the  bad  tendency  of  their  indispo- 
sition. 

But  notwithstandino;  all  this,  though  some  melancho- 
ly  people,  as  well  as  others,  may  overvalue  their  de- 
vout fervours,  and  may  impose  on  themselves  in  their 
pretences  to  horincss  ;  it  would  be  Yovy  unreasonable, 
r.nd  even  cruel  to  affirm  this  of  them  all.  Such  distres- 
ses render  those  who  labour  under  them  objects  of  the 
compassion  of  men;  and  it  is  higiily  absurd  to  suppose^ 
that  they  exclude  them  from  sharing  in  the  com- 
passion of  God,  Charity  obliges  us,  not  only  toother 
good  offices  towards  men  in  such  circumstances,  but  al- 
so to  as  favourable  sentiments  and  hopes  of  them  as  of 
other  people  in  other  troubles.  This  is  the  more  rea- 
sonable, because  the  afflicting  dispensations  of  God's 
providence  are  so  subservient  to  the  designs  of  his 
grace  ;  and  that  there  is  no  reason  to  exclude  a^y  sort 
of  afflictions  from  being  capable  of  a  subserviency  that 
way.  People  endowed  with  sincere  piety  and  holi- 
ness, may  be  subject  to  melancholy,  as  well  as  other 
troubles  ;  though,  in  such  cases,  it  is  needful  to  distin- 
guish between  the  effects  of  the  best  dispositions  root- 
ed in  their  souls,  and  the  eflfects  of  their  bodily  indis- 
position. 

But^  however  melancholy  be  not  inconsistent  with 


370  The  Scripture  Doctrine 

integrity  and  true  holiness,  it  is  so  noxious  a  disorder, 
that  people  cannot  be  too  cautious  in  avoiding  what- 
ever has  a  real  tendency  to  it.  Most  part  of  people, 
both  good  and  bad,  seem  to  be  apprised  of  this  in  ge- 
neral. When,  therefore,  they  who  oppose  serious  pie- 
ty,  endeavour  to  charge  some  of  the  principal  things 
that  belong  to  it,  wiili  so  hurtful  a  tendency  ;  they 
choose  a  plausible  topic,  if  their  reasonings  were  well 
founded.  That  this  is  far  from  being  the  case,  is  evi-, 
dent  from  what  was  observed  before,  concerning  the 
influence  of  divine  love  and  joy,  on  the  most  desirable 
serenity  and  composure  of  soul  ;  and  on  the  good  dis- 
position of  the  judgment  and  understanding.  But  this 
may  be  farther  illustrated,  by  comparing  together  brief- 
ly, the  chief  known  causes  of  melancholy,  and  the 
chief  means  and  effects  of  divine  love. 

It  is  generally   owned,  that  though  melancholy  may 
sometimes  owe  its  rise,  merely  to  natural  causes  in  the 
jo.dy,  it  proceeds   very    frequently  from   disorders  in 
the  mind.   When  there  are  naturalcauses  of  it  in  the  bo- 
dy, if  their  bad  tendency  is  not  wholly  insuperable,  and  if 
there  are  preservatives  that  may  be  of  use  to  def^^at 
them,  good  dispositions   in  the  mind  must   be    of  that 
number.     There   is    all  the  evidence,   that  a  thing  of 
that  nature  is  capable  of,  that  by  the  laws  of  union  be- 
tween soul   and  body,    the  best  disposition  in  the  one, 
ha,  the  most  favourable  influence  on  the  other*     This 
is  evidently  agreeable  to  experience,  and  to  the  max- 
ims of  those  who  have  made  the  best  observations  on 
nature    in  different   ages,  nor   can  any  thing  be  more 
suitable  to  that  perfect  wisdom    and  goodness,  which 
are  so  conspicuous  in  all  divine  contrivances,  of  which 
the  union  between  the  two   essential   parts  of  human 
nature,  is  none  of  the  least  remarkable. 

Where  the  disease  of  melancholy  in  the  body  arises 
from  disorder  in  the  mind,  it  arises  from  things  that 
are  of  a  very  different  nature  from  divine  love,  and  of 
a  very  opposite  tendency.  They  who  have  given  the 
best  accounts  of  that  disease  from  experience,  observe 
that  a  prmcipal  cause  of  it  in  the  mind,  is  that  immo- 
derate and  violent  affection  towards  inferior  objects. 


gf  Divine  Grace,  371 

which,  in  the  case  of  disappointments  and  losses,  na 
turaily  produces  immoderate  dejection  and  sorrow.  As 
every  disposition  of  mind  that  gives  the  love  of  any 
inferior  object,  the  sovereignty  in  the  heart,  implies  a 
contrariety  to  divine  love  ;  so  there  is  not,  perhaps, 
any  one  inordinate  aiFection  in  the  heart,  that  is  not  in 
experience  found  capable  of  disordering  the  judgment. 
Seeing  divine  love  is  the  best,  and  indeed  the  only  true 
preservative  against  inordinate  aiFection  ;  it  must  be 
the  best  antidote  against  overwhelming  sorrow.  It  is 
itself  an  affection  to  an  object  which  the  soul  can  ne- 
ver lose.  They  who  have  this  affection,  have  nothing 
to  fear  about  the  object  of  it ;  all  that  they  have  to 
dread  is  the  weakness  and  decay  of  the  affection  itself. 
It  is  the  only  good  affection  of  which  this  can  be  said. 
It  is  otherwise  as  to  mens'  best  affection  towards  their 
fellow-creatures,  their  families,  their  friends,  their 
country.  Such  affections  may  occasion  overpowering 
melancholy,  on  the  account  of  disasters  that  cannot  be 
repai4*ed.  All  good  affections  towards  any  other  ob- 
jects, but  the  independent  Being,  may  multiply  our 
sorrows,  by  making  us  sharers  in  the  sorrows  of  others. 
This  does  not  hinder  good  affections  to  our  fellow- 
creatures  from  being  amiable  and  necessary  ;  but  it 
shews  that  the  love  of  God  is  the  affection  that  is  far- 
thest from  a  hurtful  tendency  to  sorrow. 

It  is  fit  to  observe,  that  inordinate  and  violent  affec- 
tions, occasion  over-powering  melancholy  in  these  who 
are  so  far  from  having  any  favourable  concerns  about 

religion,  that  they  are  inveterate  adversaries  of  it. 

Some  people  are  apt  to  imagine,  that  if  mens*  melan- 
choly be  attended  with  a  concern  about  religion,  it 
must  have  been  some  concera  that  way  that  gave  rise 
to  it  at  first-  But  people  who  have  written  on  this 
subject,  have  publicly  owned  the  contrary  from  their 
own  experience.*  A  deep  concern  about  religion,  may 
be  awakened  by  these  sorrows  whicli  produce  melan- 
choly, in  the  same  manner  as  it  is  awakened  by  other 
great  sorrows,  which  have  no  such   effect.       If  great 


*  Mr.  Clifford  on  Melancholy. 


372  Tht  Scripture  Doctrine 

distresses  and  sorrows,  which  are  means  of  recover- 
ing men  from  thoughtlessness  and  inconsiderateness, 
have  a  tendency  to  awaken  a  concern  about  religion, 
this  is  no  just  objection  against  such  concern,  but 
rather  an  argument  in  its  favour. 

Where  melancholy  is  owing  in  whole,  or  part,  to  a 
concern  about  religion,  as  the  source  of  it  j  sometimes 
is  proceeds   from  bitter  remorse  for  enormities  joined 
Avith  a  neglect  of  tlie  true  ends  of  repentance,  and  sor- 
row for  sin.     In  such   cases,  whatever   is  of  a  hurtful 
tendency  in  mens'  sorrow,  is  wholly  owing  to  their  sins, 
and  not  to  their  repentance.     Ofttimes,   where  a  con- 
cern about  a  future  state  has  an  influence  on  melancho- 
ly, it  is  owing  to  mens*  low  thoughts  of  the  true  grounds 
of  hope  and  trust  in  God.   Nothmg  can  be  a  better  pre- 
servative against  such   evils,  than   just  impressions  of 
the  chief  motives  to  divine  love.    The  same  great  truths 
of  religion  are  at  once,  the  chief  grounds  of  humble 
hope   and   confidence  in  God,    and  of  ardent   love   to 
him  ;   as   also,  of  the  most  effectual   hatred  of  sin  and 
sorrow  for    it.     The    same  things    that  are    the  chief 
means    of  establishing  the  peace   of  God  in    the   con- 
science, are  also  the  chief  means  of  kindling  the  love 
of  God  in  the  heart.     If  men,  who  have  sincere  love  to 
God,  fall  tmder    some  degrees  of  melancholy,  and  re- 
ligious  fears  have  some  influence  on  it,  it  is  not  to  the 
strength,  but  to  the  weakness  of  their  faith  and  love, 
that  their  distress  is  to  be  imputed.     If  men  who  have 
some  good  hope  of  the    favour  of  God,  are  overcome 
with  melancholy,  this  it  owing  to  their  not  prizing  the 
blessedness  of  an  interest  in  the  divine  favour,  as  they 
ought.     Want  of  due  esteem   of  the  happiness  of  the 
soul  in  God,  is  a  principal  cause  of  all  inordinate  affec- 
tion, and  of  all  immoderate  sorrow  and  discontent.    If 
melancholy  may   be   sometimes  much  owing  to  immo- 
derate   solitary    contemplation,  it    is    evident,  that  as 
this  implies  a  culpable  neglect  of  the  duties  of  society, 
it  argues  an  important    defect  as  to  mens'  love  to  God 
and  his  laws.     Suitable  love  to  God,  implies  love  to  so- 
ciety, and  a  prevalent  inclination  to  usefulness  in  it. — 
If  melancholy   be  ofttimes  owing  to   f^filse   notions  of 


of  Biv'int  Grace.  373 

JTeligion,  and  particularly  to  such  notions^  as  annihi- 
late or  inipair  ihe  amiable  apprehensions  we  should, 
have  of  God,  this  only  proves  that  the  same  misappre- 
hensions, which  are  the  hinderances  of  divine  love, 
are  the  causes  of  melancholy.  Some  people,  indeed, 
seem  to  imagine,  that,  if  we  have  the  most  kmiable 
thoughts  of  God,  we  must  have  more  favourable 
thoughts  of  sin,  than  what  the  scripture  suggests  to  us. 
But  it  can  be  proved,  from  the  principles  of  natural 
religion,  that  whatever  is  a  motive  to  the  love  of  God 
is  a  motive  to  hate  sin  ;  and  is  a  proof  of  its  bad  ten- 
dency and  danger,  by  proving  the  importance  of  that 
law  which  is  violated  by  it. 

If  some  people  confine  their  devout  exercises  too 
much  to  religious  sorrow,  which  perhaps  is  a  rare  ex- 
treme, the  bad  tendency  of  this  is  an  argument  in  fa- 
vour of  divine  love  and  joy.  Cliristian  doctrine  shews, 
that  the  consideration  of  the  o-rounds  of  cur  sorrow  in 
ourselves  should  be  subservient  to  Just  impressions  of 
the  grounds  of  our  joy  and  triumph  in  God.  It  teaches 
us,  indeed,  that  joy  in  God  must  be  tempered  with 
penitential  sorrow  for  sin.  But  nothing  is  more  ne- 
cessary to  true  wisdom,  in  the  heart  of  a  sinner,  than 
so  desirable  a  mixture  :  and  nothing  is  more  subser- 
vient to  solid  and  durable  joy. 


THE  END 


it 


A 


CONTENTS, 

Some  account  of  the  Life  and  Character  of 

the  Author. 

HIS  birth  and  education,  v 

He  is  ordained  Minister  at  lAis&f  Vi 

Is  translated  to  Glasg-ow,  vi 

The  active  part  of  his  life,  Til 

The  contemplative  part  of  it,  x 

The  great  principle  that  animated  him  in  both,  xi 

His  death,  xii 

His  character  as  a  private  Christian,  a  minister,  &c.  xiii 
Extracts  of  Letters  from  some  ministers  of  his  acquaintance,  xvU 

SERMON  I. 

The  Sins  of  Men  not  chargeable  on  God. 

James  i.  13. —  Let  no  man  say,  when  he  is  tempted^ 
/am  tempted  of  God :  for  Ged  cannot  be  tempted 
•with  evil  J  neither  tempteth  he  any  man,  25 

SERMON  II. 
Of  Glorying  in  the  Cross  of  Christ. 

Qal,  vi.  14. — God  forbid  that  I  should  glory,,  save 
in  the  Cross  of  our  Lord  Jesus  Christ,  by  whom, 
the  world  is  cructfed  unto  me,  and  I  unto  the  world.     75 

SERMON  III. 

Of  God's  Chief  Mercy. 

Rom.  vili.  32. — He  that  spared  not  his  own  Son, 
but  delivered  him  up  for  us  all,  how  shall  he  not 
with  him  also  freely  give  us  all  iLngs.  109 


376  CONTENTS, 

ESSAY 
On  prejudices  against  the  Gospel. 

I.  Of  the  giillt  of  sin.  14 i 

II.  Of  the  insufficiency  of  repentance  and  reformation  in 

order  to  pardon.  154 

ni.     Of  the  imputation   of  our  sins  to  Christ,   and  of  his 

active  rig-hteousness  to  us.  155 

TV.      Of  tlie  necessity  of  divine  j^race.  160 

V.  Of  the  communication  of  grace  by  the  Holy  Ghost.        166 

VI.  Of  the  communication  of  grace  from  the   fulness  of 

Christ.  168 

Vn.    Of  the  union  between  Christ  and  believers.  170. 

VIII.  Of  Christ's  intercession.  \X7 

Essay  on  Christian  Piety. 

1.        Due  acknowledgment  of  redemption  a  chief  branch    of 
Christian  piety.  179 

A  short  view  oi  the  evidences  of  the  doctrine  of  re- 
demption. 179* 

IT.      Proofs  tiiat,  according  to  scripture,  there  Is  a  faith  that 

has  a  connexion  with  salvation.  181 

HI.  Proofs  that  acknowledgment  of  redemption  is  inclu- 
ded in  tlmt  faith  in  Christ  which  the  gospel  re- 
quires. 182 

IV.  Proofs  of  the  importance  of  that  acknowledgment.         185 

V.  Of  the  ends  of  faith  in  Christ.  1 93 
VT.     Of  the  way  of  attaining  to  an   interest  in  Christ's  re- 
demption and  mediation.  19S- 

VII.  Tv.o  priixjipal  things   that  belong  to  the  nature  of 

faith  ;  viz.  beikf  of  the  gospel  offers,  and  cordial 
acceptance.  198. 

Method  in  particular  explication  of  faith.  20Q 

VIII.  Of  tlie  ultimate  object  of  faith.  200 

IX.  Of  just  impression  of  the  necessity  of  the   salvation 

off^.^rcd  in  the  gospel,  202 

X.  Of  due  esteem  of  tlie  excellency  of  it.  203 
Of  due  esteem  of  holiness.  206 

XI.  Of  due   esteem  of  Christ's  mediation,  particularly  as 

to  the  purchase  of  redemption.  207 

The  necessity  of  t,aat  esteem.  208 

The  grounds  of  it.  ,210 

XII.  Esteem  of  redemption  as  a  transcendent  manifestation 

of  Cod's  perfrctions   ;  particularly  of  his  holiness 
and  justice,  and  of  his  merey.  ^11 


CONTENTS.  377 

Xnr.  As   a  satisfying-  relief  from  our    greatest  fears,  and 

satisfying  foundation  of  hope.  216 

XIV.  The  discovery  of  God's  glory  in  redemption   is  a  new- 

additional  ingredient  of  tlie  happiness  of  the  re- 
deemed, and  heightens  the  cnjojinent  of  the  otiier 
parts  of  it.  221 

XV.  Of  honouring  Christ's  intercession.  222 

Es&ay  on    the    Scripture- Doctrine  of  Divine 

Grace. 

Sect.  I.  The  ecripture  CA-idences  of  the  doctrine   of  grace.     230 
Sect.  IF.  The   diffei-ences  between   the  work  of  the   Holy 

Ghost  and  false  appearrtfices  of  it.  257 

Sect.  III.  Arguments  from  experience  for  the  necessity  of 

divine  grace.  282 

Sect.  IV.  Of  divine  supernatural  operations  in  general,  and 

mistakes  concerning  them.  302 

:ject.  V.  of  the  disting-uishing  and  pecidiar  excellencies  of 
the  grace  of  divine  love,  and  of  the  lively  and  vigo- 
rous exercise  of  it,    and   the  holy  aflections  ne- 
cessarily connected  with  it.  317 
"Necessity  of  the  fi-equent  lively  exercise  of  holy  affec- 
tions. 317 
Of  the  difference  between  the  wifl  and  the  affections.           320 
Of  being  active  to  obtain  devout  affections.                              322 
Usefulness  of  common  good  aflfections.                                    322 
Excellencies  of  holy  affections.  323 

1.  Their  influence  on  practice.  323 

2.  Affectionate  devotion  truly  rational.  324 
The  true  use  of  reason  in  relation  to  our  aflTections.              325 

5.  The  affections  included  in  divine  love  are  founded  on  the 

most  evident  truths.  326 

4.  They  are  inciipable  of  excess.  327 

5.  They  restrain  the  excesses  of  other  aflTections.  329 

6.  They  imprm'e  the  understanding-.  330 

7.  Their  influence  on  true  serenitv  of  soul.  320 
S£ct.  VI.  of  various  general  properties  common  to  tliebest 

devout  aflTections  with  the  other  affections  of  hu- 
man nature.  333 
Resemblances'  as  to  means  and  eflTects.  334 
The  efficacy  of  grace  and  influence  of  means  not  incon- 
sistent. 335 
means  operate  diflTerently  on  difl^erent  dispositions.  335 
Great  dispai'ity  in  aflTections  produced  by  the  same  means.  336. 
The  sufficiency  of  means  to  produce  several  good  affec- 
tions do  not  prove  their  sufficiency  to  sanctification.         357 
Saurces  of  error  concerning  serious  piety.  338 


378  COlfTENTS. 

The  usefulness  of  considering  duly  the  Influence  of  natu- 
ral causes  on  devout  affections.  341 
Strong-  attention,  its  influence  on  devout  affections  an  ar- 
gument of  their  usefulness.  343 
No  just  objections  against  devout  affections,   that  there 

may  be  artificial  imitations  of  them.  344 

Difference  between  common  good  affections,  and  tliat  self- 
flattery  that  over-values  them.  339 
Good  affections  not  to  be  reckoned  artificial,  because  ex- 
cited by  cai'eful  endeavours.                                              ^      349 
The  inftuence  of  pathetic  discom-se,  and  tlie  force  of  ex- 
ample. 350 
The  abuse  of  natural  powers  is  not  an  argument  against 

their  inti-insic  worth  and  usefulness.  353 

The  influence  of  society  on  the   affections   an  argument 

for  society  in  devotion.  354 

This  gratifies  and   sti'engthens  good  desires  included  in 

love  to  God  and  men.  355 

The  influence  of  tlie  body  on  the  soul  :  their  mutual  sym- 
pathy. ^  358 
Necessity  of  considering  this  point.  359 
Bad  tendency  of  some  ways  of  speaking  about  animal 

passions.  360 

Force  of  custom  makes  some  abuses  of  words  dangerous.  361 
Bodily  constitution,  its  influence  no  just  objection  to  tke 
importance  of  religious  affections,  or  to  their  proceed- 
ing from  divine  grace.  394 
Of  melancholy,  its  natural  effects,  and  the  need  of  caution 

against  them.  368 

Melancholy  not  inconsistent  with  sincere  piety.  369 

Objections  against  serious  piety  as  tending  to  melancholy, 
Uot  well  founded.  '    2T0 


SUBSCRIBERS'  NAMES, 

The  Publisher  regrets  not  having  received  the  names  of 
Subscribers  in  general,  as  many  copies  were  ordered  with- 
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ficient apology  for  all  the  names  not  being  printed — If  they 
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A 
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M.  Murphy,  Liberty  County,  Georgia 
Mrs.   Miller,  Bridgetown,  N.  J. 
Major  James  Morton,   Prince  Edward,   Virginia 
Captain  Miekelburough.   Montague,  do. 

Benjamin  Mosley,  Pov;hattan,  do.- 

Mr,   Samuel  M^nn,  Montgomery  County,  Pei>n» 

Lazarus  Mallard,  Liberty  County,  Georo"ia, 

John  Merrltt,  Newbern,  N.  C. 

John  Miller,  Bridgetown,  N.  J. 

Oliver  Miller,       do.  do. 

James  M'Clong,  Buckshutum,  N»  J. 

John   Moore,  Philadelphia 


38*  SUBSCRIBERS'  NAMES, 

Thoma?  Miller,  Goochland  county,  Virginia 

Willis  MKeand,  do.  do. 

William  Miller,  E^q.       do.  do. 

Jacob  F.  Maddox,  Buckinghani,  do. 

John  Morrow,  Cumberland,  do. 

James  Meredith,  Bmkingham,  do. 

Nuthaniel  S.  Morton,  Prince  Edward,  do. 

William  C.  Morton,  do.  do. 

James  M;dison,  do.  do. 

Samuel  M^Natt,  do.  do. 

William  A.  Maybin,  Philadelphia 

Hugh  Morrah,  Abbeville,  S     C.  2  copies 

Ehenezer  Miller,      do.  do.     2    copies 

Michael  M  Kee,      do.  do. 

Robert  Moore,  Snowhlll,  Maryland 

N 
lyir.  Michael  Null,  Bridgetown,  N.  J. 

George  Nungezer,   Savannah 

James  Nichols,  Lawrence  County,  Georgia 

Patrick  Norris,   Pendleton,  S.  C,  2  copies 

O 
Dr.   Edward  Ogden,  Bridgetown,  N,  J, 
Mr.  Jndediah  Ojiden,  Fairfield,    do. 

Neri  Ogden,  do.  do,, 

Daniel  Ogden,  do.  do, 

Ethan  Osborne,        do,         do. 

P 
Rev.  L.  D.  Parkes,   Savannah,  3  copies 
Mrs.  Lucy  Page,  Cumberland  county,  Virginia 

Captain  Nathaniel  Pennick,  Cumberland  County,      do. 
Nathaniel  Price,   Prince  Edward,  do. 

Mr.  Joseph  H.  Parmele,  Newbern,  N.  C. 

Edward  Pasteen,  do.  do. 

Alexander    S.    Payne,  Goochland   county,    Virginia 

George  Woodson  rayne,  Esq.  do.  do. 

John  D,  Paxton,  Prince  Edward  county,  do. 

John  R    D.  Payne,  Bedlord,  do.  do. 

Joseph  Pollard,   Goochland,  do.  do. 

Archar  Payne,  do,  do.  do, 

John  Pollock,  do.  do,  do, 

William  Price,  Prince  Edward        do.  do, 

Uriah  Parvin.   Bridgetown,  N.  J. 

Ifftac  Pape,  Philadelphia 


SUBSCRIBERS'  NAMES.  38^ 

jyiajor  Robert  Quarles,  Rlchmoncl,  Virginia 
Mr.  Isaac  Quincjii,   SnowhUl.   Maryland 

R 
Rev.  J^hn  H    Rice,   Charlotte,  Vir.    30  copies 
Mrs.  El^zabetli  Wicks,  Philadelphia 

Siirah  B.  Reeves,  Newbern,  N.   C. 
Mr.  T.  Ringgold,  da.  do. 

C.  G.   Rjdgley,  do.  do. 

Thomas  Reeves,  Bridgetown,  N.  J. 

Ddton  Riley,  do.  do, 

Jacob  Rvimage,  Philadelphia 

Robert  R  chey,  Abbeville,   S.  C. 

Samuel  Reynolds,  Cumberland  County,  Virginia 

Emily  Ramage,  Philadelphia 

George  Richardson,  Goochland  county,  Virginia 

Thomas  Richardson,  do.  do. 

John  Royster,  do.  da. 

James  Roper,  Cumberland       do.  do. 

John  H    Ransone,    do.  do  do, 

S 
Rev.  Conrad  Speece,  Powhattan,  Virginia 

Henry  Smalley,  Bridgetown,  N.  J. 
Mrs.  Siilfner,  Savannah,   Georgia 
Miss  Elizabeth  H.  Scales,  Bridgetewn,  N.  J. 
Mary  Saunders,  Philadelphia 
Eiiza  Saunders,  do. 

Mr.  Thomas  Smith,  Union  Mills,  N.  J. 

Tobiab  Schoenk«it,  do. 

Ebenezer    Seeley,  Eaq,  Bridgetown,  N.  J. 

Nathan  Stratton,  do.  do. 

Daniel  Simkins,  do.  do. 

Nathan  Sheppard,  do.  do. 

Daniel  Stratton,  Fairfield,  N.  J. 

John  Sibley,  Bridgetown,      do. 

George  S.  Smith,  Goochland  county,  Virginia 

Josiah  Smith,  Esq.  Powhattan,     do.         do. 

John  Seawright,  Abbeville,  S.  C, 

Robert  Swain,  do.  do. 

Edward  Sharp,        do.  do. 

M«se«  Smith)  do.  do.  2  copies 


38*  SUBSCRIBERS*  NAMES. 

William  Seay,  Prince  Edward,  Virginia 
William  Spelling,  Washington,  N.  C, 
Purnell  Smith,  Snowhill,  Maryland 
Samuel  R.   Smith,  do.  do. 

Archibald  Stewart,    Indiana,  Penn. 

T 

Mr,  William  Taylor,  Newbern,  N.  C. 

Thomas  and  Whipjile,  Newburyport,  Mass.  12  copies 
Stephen  W.  Trenr,  Cumberland  county,  Virginia 
Moses  Tredway,  Prince  Edward      do.  do. 

V 

Dr.  N.  Vaughan,  Goochland  county,  Virginia 

Col.  Samuel  W.  Venable,  Pnnce  Edward,  do. 

Mr.  Richard  N.  Venable,  do.  do. 

Rev.  Dr.  Moses  Waddle,    Vienna,    S.  C.  5  copies 

Abner  Watkins,  Cumberland,  County,  Vir. 
Mrs.   Sarah  Woodson,   Richmond,    do.  do. 

Col.  John  Weatheral,  Abbeville,    S.  C. 
Mr.  Noah  Woodruff.  Bridgetown,  N.  J. 

Daniel  Woodruff,  do.  do. 

Henry  Westcott,  Fairfield,         do. 

Ambrose  White,    Snowhill,  Maryland 

Mathew  Wilson,    Abbeville^  S.   C. 

Benjamin  Watkins,  Goochland  county,  Virgmia 

William  S.  Walton,  Cumberland,  do.  do. 

James  Wilson,  Buckingham,  do.  do. 

William  Wright,  Cumberland,        do.  do. 

James  C.  Wilson,  Rockbridge,        do.  do. 

Henry  E.  Watkins,  Prince  Edward,         do. 

Henry  M.  Watkins,  do.  do. 

Y 
Miss  Mary  Young,   Savannah,     Georgia 
Mr.  Thomas  Youle,  Newbern,    N.  C. 

William  Young,  Eaq.  Rockland,  Delaware 


■-'     OF 


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This  book  is  due  on  the  last  date  stamped  below,  or 

on  the  date  to  which  renewed. 

Renewed  books  are  subject  to  immediate  recaU. 


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